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nit "0^ Book" it ■■ Autlwiind Rtprint of thi 
Oriflul Edition, Productd by Mlcrtflln-Xoroinphr 
br Uninrtltjr MIcrofllns, bin Arbor, Mlchlfan. 19BT 




(/in-i/ Strki.) 

.Volume III. 



* Book" ts am authobued untNT or the Miowai. 


;, Aim Axbok, ^Iichican, 1959. - 


Narragansett Club Wigwam, 
Moofhaufick Paponakcefwuth, 

h, 1867. ^ 


The Narragans 
before their fubfcribi 
their laft circular, 
authorized to charge 
Cents, but are happy 
been fuch as to enal: 

The fourth volum^ 

placing their third Tolume 
pcftfully call attention to 
of that circular they were 
jmc Si^ Dolljrs and Fifty 
; that their expcnfes have 
c the price at Six Dollars, 
tes will conliil of 

The Bloody Tenent yet more . Cotionii endeavor 10 waOi it white 

in the Blood of the Lite cioui Blood, fpilt in the Blood of 

hi) Servants ; ind of ih< i fpilt in former ind later Wars for 

Confciciice (iVf. that m... _ ^y . inci.t of Perfecution for cmfe of Con- 
fclence, upon 1 fccond Tryil, ii found now more ippircnily tad more ootciri- 
oufly guilt]'. In ihii Rejoynder to Mr. Cotton ire principxlty, I. The Nitnre 
of Ferfecution, 1. The Power of the Civtll Sword in Spiriiuilt Exiiniitecl{ 
}. The Pirllinienti permifGon of DifTenting Confciencet Julllfied. Alfo (■) a 
Teftimony to Mr. Clirki Nirriiive) ii added ^ Letter to Mr. Endicol Gor- 
ernor of the MilTachuretts in N. E. London, Printed for Gilei Calycn. and 
IK to be fold «i the black-fpread Sagle. at ihe Well-End of Pauls. i6;i. 

The Club are not aware that the work has ever been 
reprinted, and confider it atmod fuperfluous to add that copies 
are very rare. The editor of the third will alfo continue with 
the fourth volume. 

The Club take great pleafure in announcing that Hon. J. 
Hammond Trumbull has confcnted to take charge of the 

compilation and editorial fupervilion of the "Letters of 
Roger Williams." Thefc letters are the moft important of 
all cxifting documents of Roger Williams, and an edition 
of them Ihould be as complete as is poffibTe. The Club 
therefore moft urgently defire every fubfcriber and all friends 
to aid them in the labor, by giving them information of any 
printed or manufcript letter that may have come to their 
knowledge. Pcrfons or afTociations having manufcripts in 
their polfeflion would confer great favors by allowing the 
fame to be copied. By fending the fame to Mr. Trumbull, 
at Hartford, or to the fubfcriber, great care will be taken of 
the fame and prompt return made, or, if owners are unwill- 
ing to allow papers to pais temporarily out of their polfef- 
fion, but will permit them to be copied, the Club will 
employ fomc competent perfon to make the tranfcript. 

If all our friends will aflift the Club in this matter, they 
wilt not only greatly oblige the Club, but render material 
aid to the future hiiiorian. 

Subfcribers in fending their remittances will pleafc addrefs 


Lock Box 522, 

Providence, R. I. 


1 HUKOMD coriu. 

Entered iccofdlBg to aa Aft of Congreli, In the year it67. 
By George Taylor Paine, 

la the Clerk'* Office of the DillriA Court of the United Staiea 
for the Dillria of Rhode Ifltnd. 

PrtrUam frifi Cr., frmttri. 

The members of the Narragansett Club defire it to 
be underftood, that they are not anfwerable for any opinions 
or obfervations that may appear in their publications ; the 
Editors of the feveral works being alone refponfible for the 




Samubl L. Caldwell. 




HE work reprinted^in the prelent volume 
was produced during the author's vi(it to 
England in 1643-1644, and while he was 
engaged in obtaining the Charter. The 
fruit of previous ftudies and experiences, 
it was written at fomc time during the 
year in which he publilhed j4 Key into the 
Language of America, Mr. Cotton j Letter Examined and 
jin/wered, and Queries of Higbeji Conjideration, Befides ihcfe 
labors, it is to be added, by his own teftimony, "that when 
thefe difcuflions were prepared for publike in London, his 
time was eaten up in attendance upon the fervice of the 
Parliament or City, for the fupply of the poor of the City 
with wood {during the ftop of coale from Ncwcaflle, and 
the mutinie of the poor for firing.) God is a moft holy 
witnefs, that thefe meditations were fitted for publike view 
in change of roomes and corners, yea fometimes (upon occa- 
fion of travel in the country concerning that bufine<s of 
fuell) in variety of ftraAge houfes, fometimes in the fields, in 
the midft of travel ; where he hath been forced to gather 
and fcatter his loofe thoughts and papers."' It was printed 

■ Btndf TtMtnl jtt Mtrt SltiJf, p. ]l. 

IT E£ttr's Preface. 

without the nime of the writer or publiflier. It muft have 
palTed through two imprelTions in the fame year. For while 
one volume, which is literally fullowed in the prefent edition, 
has a table of errata, another printed in the fame year, and 
of courfe afterwards, has the errata corrected, with llight 
changes in the type and orthography ot the title page.' 
Otherwife the two correspond, page to page, and even line 
to line. 

It is independent of his previous controverfy with Cotton, 
though indiredly related to it, and following it by veiy nat- 
ural confequence. It had probably been growing in his 
mind for years. At all events the arguments of Mr. Cotton 
to which it is a reply have a much earlier date, according to 
his own account. He iays in 1 647, " Mr. Williams fent me 
about a dozen years agoe (as I remember) a letter, penned 
(as he wrote) by a Priioner in Newgate, touching perfecu- 
tion for Confcicnce fake: and intrcated my judgement of it 
for the fetisfaction of his friend."' This " letter " was a 
part, — the 6th, 7th, 8th, and 9th chapters, — of a work 
printed in 1620, entitled A moft Hum&le Supplication of the 
King's Majefiy't L^al Subjeils, ready to teftify all Civil Oie- 
diencet by the Oath of Allegiance, or otherwife, and that of Con- 
fcienee; who are perfecuted {only for differing in Religion) con- 
trary to Divine and Human Tejltmanies : Asfolloivetb.* It is 
ligned by "your Majefty's loval fubjetfts unjuflly called 
■ Anabaptifts." According to Williams " the Authour of thcfe 

■ One *f the prindpil difference) in ured by Sir Thornii Browne, ind even 

orthographT ii in the CibR'itation of trrit ii liie ii 1716 by WolMon in hii Jtt. 

for tnrmts ihe fiapiUr for ihe plural of /ffiM if Ntiuri, p. ill. Land. 1716. 

(he Ltdn tmt. It wu probibly the * BlmJj Trneni Wtfiti, p. I. 

choiceof theprinter,u Williirnireuin* ill 11 reprinted \>y Crofby, Hifi. *f 

hti orisiul n&teeiEhl jrein liter in Tiir Baftifli, ii. Appendii, lo-li, ind in 

r Tner.1 yi Mirr BhsJy Tincm, Trtfli en LUtrry sfCinftitttii, ijt. H«n 

E£ior^t Preface. 

Arguments being comipitted by fome then in power, clofe 
priloner to Newgate, for the witneffe of fbme truths of Jefus, 
and having not the ufe of Pen and Inke, wrote thefe Argu- 
ments in Milke, in fhects of Paper, brought to him by the 
Woman his Keeper, from a friend in London, as the Stopples 
of his Milk bottle."* Dr. Underbill conjedlurcs that it muft 
have been written by John Murton, or as Crofby calls him, 
Morton, who was allociated with HelwifTe in Holland, and 
after his return, in gainft whom John Rob- 

infon dircftcd one < fial works." 

Williams denies c was fcnt by him to Cot- 

ton, or that the rcpl, as Cotton alleged in com- 

plaint againft its bei this work. He fays, " To 

my knowledge there letter or intercourfe paflcd 

between Mafter Co lifcuflcr; but what I have 

heard is this : One F Roxbury, prefented the. 

prifoners Arguments cution to Mafter Cotton, 

who gave this prcfen Anfwer ; with the which 

Mader Hall not bei : fends them unto the dif- 

culfer, who never fav. ».ic iai« **all, nor thofe Arguments in 
writing ; (though he well remember that he faw them in 
print lome yeers fince.)"* 

• Piee 6l, iii/rd. I find no evidence thii '• Miller Hit) " 

» Trdfft M Liitrij if CiMi. 89, 187. wii " ■ congregitiontl mininer," u ii 

Croity, Hiflirj »/ Bapttfti, \ : 99, ^^f>, lUted by Dr. Underbill in hit Biognphi- 

Ivimey, do. i: iij. Tiylor, do. i: 9$. eal Introduflian, Probibly he ii the 

The title of Robinfon'! work a " A John Hill of Roxbury, noticed in Siv. 

Defence of ihe Doflrine propounded by xgc, GentAl. DiH. ii: 334, "who in the 

the Synod it Don, tgiinll John Murton church record) hii prefii of refpefl, ind 

•nd hi» Aflbcinei, with ihe Refiitition I prcfume, wfi_the freemm of 6 Mijr 

to their Anfwer to ■ writing touching i63J,unlefi he miy mher be reckoned 

biplifm. By John Robinfon. Prioced of 13 Miy, 1640: but 11 no further 

in the year 1614." See Young, Cirtx, menlton ofhim occun here, perhipt he 

ffPiJgrimi, p. 4$4. removed with (he great migration to 

) B/itJy TtHenl jtl Mtrt BluJj, p, 4. Connecticut, ind wii at Hartford 1644, 


Editor's Preface. 

Williams proceeds to examine not only Cotton'x Anfwer 
to the priibner's Arguments, but alio in the laft fifty- fix chap- 
ters, the •^Treatife fent to fome of the Brethren late of 
Salem,** to which Cotton refers at the clofe. (p. 53.) This 
b called yl Model of Church and Civil Power ^ and as Cotton 
referred his correfpondent to it as complementing what he 
had already written, Williams felt juflified in afcribing its 
compofition to him ** and the Miniflers of New England." 
Cotton however alierts very explicitly " that he was none of 
them that compofed it."' Dr. Underbill infers that •* the 
real author of it was probably Mr. Richard Mather/'' from 

and at Middletowo 16^4, where he died 
26 May 1673, aged S9." I think he is 
<{aite at likely to have been the freeman 
cfMay 14, 1634, at which date Cotton, 
Hooker and Stone, the three ininifters 
who arrived in the fame (hip the previ- 
ous September, were admitted alfo. Maf" 
jiettjerts C§hMuii Reewds^ 1 : 369. If 
he is the fame who died at Middletown, 
he tifo arrived in Bofton the fame year 
1 1633) ^>^^ thefe divines. I am in- 
debted CO Mr. Tnunball, of Hartford, 
for a note in regard to him, in which he 
is faid to have died May 26, 1673, 
** being the 89th year of his age, and 
the 40th of his being in New England." 
'* By his will (executed May 14, 1673) 
he gave 10 (hillings 'towards encouraging 
of a reading and writing fchool in Mid- 
dletowo.' So, if not himfelf a minif- 
ler, he wi(hed his children to have 'the 
benefit of clergv ' as far as ten (hillings 
would go.** tie is mentioned "with 
prefix of ttX^tBi ** in the Mafs. Cphnidl 
kecsrJs, i: 341, 271. 

Williams (ays that he had' not feen the 
prilbner's Arguments in writing, although 
he had (een them in print " fome yeers 

Anfwer was in print, though he fays it 
" was as publike as Mailer Cottons pro- 
fellion of the fame tenent was and is." 

The copy I have made ufe of, from 
the librar)' of a gentleman in this city, 
has the following title : — The Contro- 
ver(ie concerning Liberty of Confcicnce 
in Matters of Religion, Truly Hated, 
and diftinflly and plainly handled. By 
Mr. John Cotton of Bojion in New Eng' 
Und, By way of anfwer to fome Argu- 
ments to the contrary fent unto him. 
Wherein you have, agatnft all cavills of 
turbulent fpirits, clearly manifelled, 
wherein liberty of confcicnce in matters 
of Religion ought to be permitted, and 
in what cafes it ought not, by the faid 
Mr. Cotton. London, Printed bv Robert 
Auftin. for Thomas Banks, and are to be 
fold at Mrs. Breaches Shop in Weilmln- 
ller-Hall, 1649. 

Dr. Underhill fpeaks of " the only 
edition known " to him, as printed in 
1646. Both of thefe agree with Wil. 
liams's copy in the' following work. 

■ Bloudy Tenent IVaJbed, p. 192. 

* Introduction to Hanferd Knollys 
Society edition of Bloudy Tenent^ page 


Editor' t Preface. 

the ftateme»t of Cotton Mather, that " when the Platform 
■ of Church Difcipline was agreed by a Synod of thefe 
Churches, in the year 1647, Mr. Mather's Model was that 
out of which it was chiefly taken.'" But the "Model" 
here referred to is in all probability the one which Mather 
was appointed to draw up by the Synod.' Moreover, Cot- 
ton Mather would never have omitted this from the lift of 
his grandfather's DubUfhed works, if he could have found 
the leaft reafon fi 
direft evidence ot 
evidence is againft 
the Mot/e/ here exa 
in Bollon Auguft i' 
that " when I wroti 
ber) did then keepe 
held loving acquait 
under the fame date 

him. And as there is no 
Drihip, while the internal 
:e which muft be given to 
e conclufive. He landed 
t Cotton fays of Williams, 
le (for ought I can remcm- 
,vith all his Brethren, and 
' felfe."* Now VVinthrop, 
records the arrival of the 
. 16, 1635, informs us that 
Salem " that he could not 
communicate with tfie Uhurcncs in the bay."' So that the 
letter of Cotton muft have been written before Mather 
reached New England, and the " treatife " muft have been 
" fent to fome of the Brethren late of Salem " even earlier 
than that. Williams probably did not receive a copy of the 
Model until after his banifhmcnt, although it was written 
and fent to Salem before that. For he (ays that he "•wrote 

fliip in which Math- 
Williams wrote to tl 

■ Magnttit, i : 409. 

' "The)' direftcd ihree eminent per- 
font, nimely, Mr. John Cotton, Mr. 
Richird Mather, md Mr. Rtlph Pir- 
iridge, each of them to draw up ■ fcrip- 
Iiinl model of church government j unto 
(he end that out of ihofc there miBht be 

one educed, which the Synod might after 
the mod filing thoughli upon it, fend 
abroad." Mtgxt/ia, i'l : iSi. 

J R. Maiher't JturMtl, in Young'i 
Cbm. •fhUfi. 479. 

* Bhnij Ttneni W^tfiiei,^. ij. 

i Nna EKglami, i: 1^8. 

Tin B£t9r*i Prtfaet. 

on purpofe to his worthy friend Mr. Sharae (Elder of the 
Church of Salem, ffb called) for the fight of it^ who accord- 
ingly _/hr/ it to bim."' 

This tra^ ivhich probably was never printed, except by - 
KXXrzQs in Tbe Blou^ Teneat, took its origin, Co far as it can 
now be traced, from the Aft of the General Court of March 
4, 1634, in which they **intreatc pf the elders and brechrcu 
of every church within this jurifdiftion, that they will con- 
fult & advife of one unifbrme order of dilTipline in the 
churches, agreeable to die Scriptures, and then to confider 
bovxfarr the Magiftratet are oound to interpofe for the pref- 
ervatiin of that unt/brmitf & peace of the churches."' This 
is the precife queftion which the Model af Church and Civil 
PoKer undertakes to decide, — " what bounds and limits the 
Lord hath fet between both the adminiftrations,"* — and it 
u the eiarlieft matured attempt to deal with the great prob- 
lem which vexed the mind of the early Icgiflators of Mafla- 
chufetts. It is valuable and deferves more attention than it 
has received, as an illuftration of the fird efforts of the New 
England immigrants in defining and balancing the ecclbfi- 
aflical and civil jurifdidions. But Williams had learned a 
much fliorter and furer way to folve the problem. He takes 
<ip thia^ and Cotton's letter, as reprefentative of the fpirit and 

• BhtJj Tntmt jit Mtri B&idj, ptgt fenieQCcd, "Mr. Sam'. Sharpe ii eU' 

Simuel Sharpe, who hid been 
A'Sftsai of the MiITichufetti Company 
IB Esglanii, Mine over to Salem in 1619. 
He Rat Mafier.fiuitier of ordnance, and 
wa* alfo chofeo ruling elder of the 
[tiiirch. Yoanj, Cbm. tf Mafi., 157- 
He died ia i6;S. He had occarion 10 
feel the hand of power a* well ai hit 
fricad Willitsit. At the bme meetlag 

joyncd to appeare att the neite pirticu* ' 
lar Court, to anfwete for the letter th*t 
came frotn the Church of Salcm, ■>/ tift 
It bring ihi ndmei tf ihtfi ibtt viill jnfii- 
ft ibt f»mt, or elfe to acknowledge hii 
offence under hit owne hand for hit 
owne particular," Mafs, Cti. RtetrJi, i ; 
' Mtfi. Ctt. Rit. i 

the principles then dominant, and ufei; them to fet off in fiill 
contr&fl: the principles of civil and fpiritual freedom to which 
he had advanced. He advocates a method which Cotton 
and the writers of the Model, and the early Icgiflators of 
MafTachufetts thought unfafe, if indeed they did not count 
it wrong and impracticable. He cut the knot they were try- 
ing to untie, by (imply divorcing the two jurifdiftions, and 
remanding the civil nnwr^r to its own feparatc fphere. His 
courage and his pr time has vindicated. He 

dared to found his on the principles which 

the prudent divines of the MafTachufetts Col- 

ony feared would be he State, and the doom of 

Religion. All that < s, that with both parties 

equally confctentiou to their light, Williams 

faw farther, and had ue ideas of civil and eccle- 

fiaAical polity foonet 

And yet he was n the firft in maintaining 

abfolutc freedom in i Hon, at the very time that 

this work was ilTuing efs, was printing another, 

in which the EngliQi language reaches the fummit of elo- 
quent profe, taking fimtlar high and generous grounds for 
liberty of thought, and recognizing his fellow laborers, 
whole names and works were lo unequal in power and for- 
tune to his, " Now once again," he fays, " by all concur- 
rence of figns, and by the general inftindt of holy and devout 
men, as they daily and folemnly exprels their thoughts, God 
is decreeing to begin fomc new and great period in his 
church, even to the reforming of reformation itfelf. Behold 
now this vaft city, a city of refuge, the manfion-houfe of 
liberty, encompaifed and furrounded with his proteftion ; the 
{hop of war hath not there more anvils and hammers work- 
ing, to falhion out the plates and inftrumcnts of armed juf- 

X . B^ttr't Prtfate. 

dee in defence of beleagured truth, than there be pens and 
heads there, fitting by their ftudious lamps, mufing, fearch- 
tng, reroMng new notions and ideas wherewith to prefent, 
as with thdr homage and their fealty, the apprdttching 

There is no evidence that Williams was then known to 
Milton : although the acquaintance may have then begun, 
of which he writes as exifting during his fccond vifit to 
England.* Milton may have known his as one among many 
" pens and heads, revolving new notions and ideas," whole 
writings looked towards " tne approaching reformation." In 
this lame year, 1644, John Goodwin publilhcd the work on the 165th and 185th pages of the prefent vol- 
ume.* The Comtaffionatt Samaritan, Unwinding toe Cotifcience, 
&c^ was alfo iuiied in the lame year, and with Goodwin's 
work and T6e Bloudy Tenent were ftiarply criticifed in IVbol- 
Jime Severity reconciled with CbriJUan Liberty, publilhed in 
1645,' ^^^ many years before the Baptifts had uttered their 
rcmonftrances againft the ufe of civil power in fpiritual 
affairs.* As early as 161 1 they ilfucd a ConiclTion of Faith, 
which fays, " that the Magiftrate is not to meddle with relig- 

• yfriv^jf/rVd, Boha'i ed. ii : 91. <644> 4'° '4 PP- 

« •• The Sccreurj- of ihe Council iMr. Another wis liitrlj if CmfcUnie : tr 

Mihoa) for my Dutch ! read him, re»d tbt Ssle mtanis to cbiain Pemi and Trnlb. 

DtemiiiTroorelinguigci." Lcticr to John Primed In the Ycarc 1643. 

WiDihiop, July II, 1654. Knowks, i At late as i68tt Bollgci chirged ihii 

Htniir, p. 164. with the exception ot" Bipiiils ind So- 

» M. S. « J. S. wiib M Pk» for iU- cinianj ProtelUnti held the doflrinc of 

rrty ifCitfcinct in a Cbarib tVaj, Wc the Roman Church on this luhjtfl. "Puii 

Loadon. 1644. qu'en ee paini Ici pioicOatiis fonr d'lc- 

• AltoiKer coniemponry iraft wii A cord avec nou>. Ei je ne connoi) parmi 
Pirtnifikk tr Humblt AJdrtfft u ibi les chreiieni que lc» fociniern et lei 
ParliaiitJit anj JJimlly ftr {jiti lufi) ial ■■-•■-■ 
CMjiUv Liitrtii. London. Primed by 

Edttor*t Preface. xi 

ion Of mattiws of conicience, nor to compel men to this or that 
form of r ion ; becaufe Chrifl is the King and Lawgiver 
of the and confciencc.'" 

The Hanlerd Knollys Society has printed a collection of 
Trafts on Liberty of Confciencc and Pcrfccution which 
were publifhcd in England between 1614 and 1661. Three 
of them preceded the prefent work.' All of them pro- 
ceeded from thofe who felt the creffurc of civil power, and 
they contributed t agitation of the queftion 

which naturally ar ittings of the Weftminfter 

Affcmbly, and the vil and religious factions 

which then divided They were the carlicft 

articulate cries of th line has gone out through 

all the earth, and it£ end of the worid. Other 

and mightier were th which Williams had no 

immediate relation, le fame notes, though not 

io clear and pronoui -Je preceded only by three 

years Jeremy Taylo rom the other extreme of 

ecclefia laical opinio.. learned quiet or exile of 

Golden Grove in 1647 nc lent torth what Williams called 
" an Everlafting Monumental! Teftimony to this Truth, in 

■ Crolby, Hifi. Sag. Sap, I. App., 71. ftr in (be rtir this early ind noble piftor 

The pKrd of ihii ConfclGon given by of ific Pilgrimi w*i, ii quoted in TraSi 

Crolby were coUefled from ■ wort of ftr liitrlj tf Ctn/iirMft. p. 91. 

John Robinfon, of Levden, wrliien in ' Sf/igitni Pidti; tr A PUt ftr LittT' 

reply (o it. It wii written by HcUvKTc. tj tf Ctit/tirnii by Leonard BuOier Ciii- 

Jonn Smith*) fuicelTor it Amilerdain. ten of London, ind Printed in the Yeare 

Crotby, i: 171. In the Appendix to hi* 1614. 

fccond volume Crolby gives the Confef- Prrfrtulwi fir Jte/igu*- "J'i^^ *»/ 

fion entire; but it doet not contain the Cnitmn' i, Uz. 1615. 

fentencn quoted in (he text. It however A Mifl Htmblt Siifplirtiin tSf. 1610. 

omiw Article XXV,, which may have Thii i> the work from which the Prif. 

contained thii fcnience. Robinfon of oner'i Argumeoti, pp. 1—391 infra, were 

courfe, could not have invented it. Hii taken, 
reply to ibii femence, which Ihowi how 


EMtor^s Preface. 

that his excellent Difcburfe, of the Libertie of Prophefying/*' 
With him Mr. Lecky aflbciates Harrington and Milton as 
''the three principal writers who at this time reprefented 
the movement or toleration/*' But while they gave it intel- 
le^hial weighty they ought not to over(hadow the earlier and 

* BI99S1 femtnt yet Mere Bludj^ Ap- 
pendix, p* 3i7. This fcncence it from 
t lencr o/ievcn pages "CO the Cleargie 
of the foare great Partief^*' in which 
\Vi]]:iiDs exprefles the (ame fears as on 
pp. 350» 35I9 of the prelent volume— 
and gives more fully their grounds — 
that the Independents if they had the 
power would ule it for perfecucion. 
"Doe not all perfecutours therofelves 
zealoufly plead for Freedome, for Lib- 
erties for Mercie to Men's Confciences» 
when themfelves are in the Grates, and 
Pits, and under Hatches ? Thus bloudie 
Gardiner and Bonner, yea and that blou- 
die Qaeene Mary her felfe, all plead the 
Freedome of their Confciences. * * Yea 
what excellent fubfcriptions to this Soule 
Freedome, are interwoven in many 
pafljges of the late Kings Booke (if his)? 
Yea and one of his Chaplaines (lb cald) 
Dodor jer. Taylour, what an EverlaU- 
iog Monumentall Teftimonv did he pub- 
lift to this Truth in that his excellent 
Drfcoarfc, of the Libertie of Prophel'y- 
ing?** He writes to Mrs. Sadleir in 1692 
-3, as follows: "My honoured Friend, 
fioce vou pleafe not to read mine, let me 
pray leave to requcft your reading of one 
book of your own auihuri. I mean the 
Libeny of Prophclying, penned by (fo 
called; Dr. jer. Taylor. In the which 
is excellently aflerted the toleration of 
differing religions, yea, in a refpeA, that 
of the papills themfelves, which is a new 
«rav of foul freedom, and yet is the old 

tament declares. I alfo humblv wifh that 
you may pleafe to read over impartially 
Mr.Milton's anfwer to the King's book." 
Elton's Life, p. 97. 

The event proved the juftice of Wil- 
liams's judgment in regard to Taylor, 
as he retreated from his principles 
when he received promotion and his 
church was again afcendant. Coleridge 
comments on his change of opinion with 
confiderable Iharpncfs. " If Jeremy Tay- 
lor had hot in effect retreated after the 
Reftoration, if he had not, as foon as the 
church gained power, mofl bafely dif- 
claimed and difavowed the principle of 
toleration, and apologifed for the publi- 
cation by declaring it to havebeenara/f^V 
^a/rr/, currying pardon for his palUiberal- 
ifm by charging and mod probably Hander- 
ing himfelf with the guilt of falfehood, 
treachery and hypocrify, his chara^er 
as a man would have been almoll ilain- 
lefs." His judgment of Mihon's work 
in comparifon with Taylor's may be 
added. •* The Liberty of Prophefying is 
an admirable work, in many refpedts, 
and calculated to produce a much greater 
effeA on manv than Milton's treatife on 
the fame fubjcd : on the other hand 
Milton's is throughout unmixed truth { 
and the man who in reading the two 
does not feel the contrail between the 
flmplemindcdnefs of the one and the 
ftrabifmus in the other, is — in the road to 
preferment." Literary Remains, iii : 204, 


Editor's Preface. xin 

humbler pioneers, who like Williams, not only wrought out 
their conviaions in fuffcring, but planted it on the everlaft- 
ing grounds of reafon and juftice, contending not (imply for 
toreratton but for abfolutc liberty. 

But notwithftanding alt the names and the influences 
which were carrying forward the doftrine of fpiritual lib- 
erty, this work met a har(h reception. The writer lays in 
1671, "'Tis true mv firft book "The Bloody Tenent" was 

burned by the Prt 
69th quedion in A 
by Samuel Richarc 
1647," is " Whethei 
burning of the book, 
it was againft pcrfe 
immediate appcaran 
the fpirit of the don 
out inlluence. He \ 
of no contemptible n( 
England, informed tl 
it hath pleafcd God u 

■ Letterto John Coitonjr.,dited Provi- 
dence, 16 Mircfa, 1671. M»fi. Hifi. Stt. 
Pruitiingi, Mirch, iB;!. 

' Traai n Liiirlj »f Cmfiitnif, 170. 

) Theittitudeol'the Prelbyleriin pirtv 
tbwirds toleration ii fhown by Ncil, 
Hifi. tf Pkriiani, \\\ 17-19. Alfo by 
Mwfden, Laur Puriuni, i;s. See pp. 
JSO, JS'. 'y""' Willi, micvidenilydiT- 
trudeu the Indcpendcnii ii well ti the 
Prelb^tcrlani, ind inferred, perhipi from 
(heir idiUiiion with hi> opponent! on 
ihU fide of ihc witer, ihn their dipofi- 
tloa w» little better. Robert Biylie, 
the keen tnd hird'heided Scotch mem- 
ber of the WellminAcr AITcmbly, givei 

then prevailing.)'" The 
f ion in Matters of Religion, 
in the Ycarc of Jubilee 
ere not the caufc of the 
; Bloudy Tenent," becaufe 
his may account for the 
imprelfion. It indicates 
And yet it was not with- 
ars later ;* " Some perlbns 
jence, have by letters from 
lat thefe Images of clouts 
make uie of to flop no fmall leakes 

counientncc to ht> judgment. He trritet, 
"Liberty of eonfcience, and taleraiian 
of til or my religion, ii fo prodigioua 
an impiety, thit this religious parliament 
cannot but abhor the very meaning of it. 
Whatever may be [he opinion! o( John 
Goodwin, Mr. Willlami, >nd Tome of 
that flamp, yet Mr. Burroughei, in hit 
late Irenicum, upon many unanfwerable 
argumenti, explode! (bat abomination." 
Burroughei was one of the Five Inde- 
pendent Brethren in the Wellminller 
AHembly. The quotation from Biylie 
I lake from « note in TrtSi an Liitrij tf 
C^nft'ustt, o. 170. 
* BInij Intntjit Mtrt BU*ij. p. ]8. 

XIV Editor' t Preface. 

of perfecution, that lately begun to flow in upran dilTenting 
confciences, and (amongft ouiert] to Mailer Cotton's own, 
and to the peace and quietnefs of the Independents, which 
they have io long, and fo wonderfully enjoyed." 

The Narragansett Club now gives thit. work its fecond 
reprint. It was printed by the Hanfcrd Knollys Society in 
England in 1 848, under the care of its accomplinicd Secre- 
tary, Dr. Underbill. There is a copy of each of the origi- 
nal impreilions in the Library of Brown Univerllty. The 
Club is indebted to Mr. John Carter Brown for the ufe of 
a copy of the firft of thefe impreflions. Copies are alfo in 
the Librar) of Harvard Univerlity, of the Mallachufetts 
Hiftorical Society, and in the Public Library of the City of 
Bofton. Amendments in the text of the prefent edition 
fuggelled by the Editor are placed in brackets. 

S. L. C. 

}S AwciLL SrttUT, Pkovidihci. Nov. ij, 186;, 



of Persecution, for caufe of 
Conscience, difcufled, in ^ 

A e betweene 


In alt tender ^ 
Court of P 

of bighefl a 

prefent to the High 
(as the Refuh of their 
longd other Pajfages) 

Printed in the Year 1644. 

a TT^Irft, That the blood of fo many hundred thoufand foules 

J? of Proteftants and Papijls, fpilt in the Wan oi prefcnt and 
former Agei, for their refpeftive Confctences, is not required 
nor accepted by Jefui Cbrijl the Prince of Pt-afif. 

8 Secondly, Pregnant Scripturs and Arguments are through- 

out the Worke propofed againft the DoBrine of perfecutim 
for for caa/^ of Confcience. 

Thirdfy, Satisfaftorjc Anfwers are given to Scriptures, and 
objeiflions produced by Mr. Cahin, Beza, Mr. Cotton, and 

the Minifters of tl 
former and later, t< 
tion for caule of Coi 

Fourthly, The . 
fcience, is proved gu 
for vengeance under 

Fifthly. All CivHi 
their refpeftive conji 
ejfentially Ctvill, and 
Defendours of the Sti 

Sixtly, It is the v 

glifh Churches and others 
)ve the DoSlrine of perfecu- 

trjecution for caufe of Con- 
ic blood of the Soulet crying 

I their Officers of jujlice in 
I adminijlrations are proved 
not yudges, Governours or 
''.brijiian Jlate and Worjbip. 
nand of God, that {fince the 
comming of his Sonne the i^ord Jefus) a permifsion of the 
mod Paganijh, "Jewijb, Turkijh, or Anticbrijlian confciences 
and worjhips, bee granted to «// men in all Nations and 
Countries : and they are onely to hce fougbt againfl with that 
Sword which is only (in Soule matters) able to conquer, to wit, 
the Sword of Gods Spirit, the fVord of God. 

Seventhly, The Jlate of the Land of Jfrae/, the Kings and 
people thereof in Peace & /f'ur, is proved ^gttrtf/ii;^ and cerC' 
moniall, and no patterne nor prefdent for any Kingdome or f ru^A 
^fl^f in the world to follow. 

Eightly, Ge</ requireth not an uniformity of Religion to be 
inailed znd inforced in 2iny civil/ fate ; which inforced un/- 

4 Preface. 

Jormity (fooner or later) is the grcateft occalion of ehiit 
Werre, ravijbiag of eonfdence, perfecution of Chrifi Jefus in ■ 
his fervants, and of the bypoeriju and defiruBhm of millions oS 

Ninthly^ In holding an inforced uniformity of Religion in 
a train flate^ wee muft neceflarily difclaime our deftres and 
hopes of the lewes converfon to CbrtJU 

Tenthly, An inforced uniformity of Religion throughout a 
Nation or ctvill Jlate, confounds the Civill and Religious, 
denies the principles of Chriftianity and civility, and that 
yefus Cbrifis come in the Fle(h. 

Eleventhly, The permifslon of other confcUnets and vtor- 
Jbips then a ftate profefleth, only can (according to God) 
procure a firme and laAing peace^ (good ajfurance being taken 
according to the wifedomi of the ctvill Jlate for uniformity of 
crcill obedience from all forts.) 

Twelfthly, laftly, true civility and Cbrijiianity may both 
douri& in a Jlate or Kiitgdome, notwith (landing the permif 
sicn of divcn: and contrary confciences, either of lew or 

To THE Right Honorable, 

both Houfes of the High Court of 

Right HoHourahU and Renowned Patriots: 

NExt to the faving of your own foulet (in the 
lamentable Jhipwrack of Mankind) your laske 
(as Cbrijlians) is to favc the Soulei, but as MagijiraftSy 
the Bodies and Goods of others. 

Many excellent Difcourfes have been prefcntcd to 
your Fathers hands and Yours in former and prefcnt 
Parliaments : I (hall be humbly bold to fay, that (in 
what concernes your duties as Magijlrates, towards 
others) a more necefTary and feafonablc dehate was 
never yet prefented. 

Two things your Honours here may pleafe to view 
(in this Controvcrfic of Ppr/^ca^/on for caufe of Con- 
fcience) beyond what's extant. 

Firfl the whole Bo^ of this Contrwerjie form'd fie 
pitch'd in true Battalia. 

Secondly (although in refpe£t of my felfe it be 
impar congrejfus^ yet in the power of that God who 
is Maximus in Minimis, Your Honours Ihall fee the 
Controverfic is difcuffed with men as able as moft, 
eminent for abilitie and pietie, Mr. Cotton^ and the 
tiew Englijh Minijitrs. 

When the Prophets in Scripture have given their 
Coats of Armes and EJhttchions to Great Men, Your 
Honours know the Babylonian Monarch hath the Lyon, 

To tie High Court ofPariiament. 

the Person the Beare, the Grecian the LeoparJ, the 
Remanez compound oi t^a former 3. mofl ftrange and 
dreadful], Dan. 7. 

Their oppreHing, plundring, ravifhing, murther- 
ing, not only of the bodies, but theyou/tri of Men are 
large explaining commentaries of fuch fimilttudes. 

Your Honours have been famous to the end of the 
World, for your unparallel'd wifdome, courage, juftice, 
mercie, in the vindicating your Civill Lawes, Liberties, 
&c. Yet let it not be grievous to your Honours 
thoughts to ponder a little, why all the Prtrfers and 
Teares and Fajlings in this Nation have not pierc'd 
the Heavens, and qucnch'd thcfe Flames, which yet 
who knowes how lar they'll (prcad, and when they'll 

Your Honours have broke the jawes of the 
Opprejfour, and taken the prey out of their Teeth 
{lob. 29.) For which Aft I believe it hath pleafed 
the moft High God to fet a Guard (not only of 
Trained Men, but) of mighty Angels; to fecurc your 
fitting and the Citie. 

I icare wc are not pardoned, though reprieved: O 
that there may be a lengthning oiLendons tranquil- 
itie, of the Parliaments fafetie, by mercy to the poore ! 
Dan. 4. 

Right Honorable, Soule yokes, Soule opprefsion, blun- 
drings, ravijbings, &c. arc of a crimj'on and deepefi 
dye, and I believe the chiefe of Englands fins, unftop- 
ping the Viols of Englands prefcnt forrowcs. 

This glaflc prefents your Honours with Arguments 
from Religion, Reafon, Experience, all proving that 

To tie High Court of Farltawnnt. 

peoples and Your oiwfi) are of a J^hrituall and fiule 

nature. * 

All former Parliaments have changed thefe yoakes 
according to their eonfciences^ [Popt/b or Protejiant) 
*T\& now your Honours tume at belme^ and (as your 
task^ fo I hone your refolution^ not to change (for 
that is but to ^lWae the whecle, which another Par^ 
liament^ and the very next may tume againe :) but to 
eafe the Subjeds and Your felves from a yoake (as was 
once fpoke in a cafe not unlike AB. 15.) which 
neither You nor your Fathers were ever able to 

Moft Noble Senatours^ Your Fatbers f whofe feats 
You fill) are mouldred, and mouldring tneir braines^ 
their tongues^ &c. to ajhes in the pit of rottenejfe: 
They and You muft (hortly (together with two worlds 
of men) appeare at the great Barre : It (hall then be 
no griefc of heart that vou have now attended to the 
cries of Soules, tboufands opprejfedy millions ravijhed by 
the ASis and Statutes concerning Soules^ not yet 

Of Bodies impoverijhed^ imprifoned^ &c. for their 
foules beliefe, yea flaughtered on heapes for Religions 
controvcrfies in the Warres of prefent and former 

" Notwithftanding the fucccfle of later times, T 
** (wherein fundry opinions have been hatched about!" 
"the fubjedl of Religion) a man may clearly difccrneu, 
"with his eye, and as it were touch with his finger©^ 
"that according to the verity of holy Scriptures, Sec.™ 
" mens confciences ought in no fort to be violated, 

■ The fencence continues, with a femicolon inllead of the period. 

8 To the Higb Court ^ Parb'ametit. 

"urged or conftrained. And.whenfoever men have 
"attempted any thing hy this violent courfe, whether 
" openly or by fecret meanet, the ilTue hath beene 
*• pernicious, and the caufe of great and-wonJetiuU itmo- 
** vationt in the principalleft and mightieft Kingdomet 
" and Countries, &c.' 

It cannot be denied to be a pious and prudentiall 
oB for Your Honours (according to your confcience) 
to call for the advice of &ithfull Councellours in the 
high debates concerning Your owne, and the foules 

Yet let it not be imputed as a crime for znyfuppH- 
ant to the GoJ of Heaven for You, if in the humble 
fcnfc of what their foules beleeve, they powrc forth 
(amongfl others) thefe three requejls at the Throne 
of Grace. 

Firft, That neither Your Honours, nor thofe excel- 
lent and worthy perfons, whofe advice you feek, 
limit the holy One of Ifrael to their apprehenfions, 
debates, cenclujions, rejeiftmg or ncgleifting the humble 
and faithful] fuggemons of any, though as bafe as 
ipittle and clay, with which fometimcs Cbrijl lefus 
opens the eyes of them that are borne blinde. 
_ Secondly, That the prefent and future generations 

of the Sons of Men may never have caufe to fay that 
fiich a Parliament (as England never enjoyed the like) 
E^ rf Ihould modell the -worjinp of the living, eternal! and 
ReligioB. ifj^ijiifif Qgfi jftgr the Bias of any earthly intereji, 
though of the highcft concernment under the Sunne : 
And yet, faith that learned Sir Francis Bacon (how 
ever otherwtfe perfwaded, yet thus he confeiTeth :) 

• ^otnl alfo ID Srriffrti mti RtM/mi, fee note, iMfrt. 

To the High Court of Parliament. 9 

** Such as hxAA prejfure oiConfcience, are guided therein 
** by fome private tnttrejls of their owne.' 

Thirdly, What ever way of worjbipping God Your't'*"'*'/ 
owne Confciencei arc perfwaded to walkc in, yet {from j"" ^" 
any blooay alJ of violence to the confcicnccs of others) Com were 
it may bee never told at Rome nor Oxford, that thep^'™"'* 
Parliament or iLngland hath committed a greater conrcicnee 
rape, then if they had forced or raviflicd the bodies *>'"''x''"*^'' 
of all the women in the World. fi^n'h'ey 

And that Englands Parliament (fo famous through- were con- 
out all Europe and the World) fliould at laft turne^™'^^*'!^ 
Papijls, Prelatijls, Presl>yterians, Independtnti, Socin- ,hcir con- 
tans, Familijh, Antinomians, ficc. by confirming alU';'"*^' 
thcfe forts of Confciences, by Civill force and violence 
to their Confciences. 

• " It wii I no(ibl( obrcrvitlon of ■ r£iJ ibrrriw tbmftlvti fir tbtir *a> 

wife fither, ini] no left ingenuouHy con- rnJi," EITiy 3, Unity in Religion, ed. of 

rclTcd I ihm ihtft ub* biU ani firfutiti l6ist Spcdding'i Biron, sli : 91. 
friffiir, >fi,n/a,Mtt, v>trf tmmnij insrr. 

To every Courteous Reader, ■ 

WHile I plead the Caufe of Trutb and Innocencie 
againfl tne bloody DoSirtne of Perfecutton for caufe 
of confcitnct, I judge it not unfit to give alarme to my felfc, 
and all men to prepare to be perjecuted or hunted for caule 
of confciencf. 

Whether thou ft: with i o or but 2 Talents, 

if thou huntcft any mfcience, how canfl thou 

fay thou followed ^lod who fo abhorr'd that 

pradice ? 

If Paul, if Jefus e cfcnt here at London, and 

the quejlion were prot 'ligign would they approve 

of: The Paptfls, Pr terians. Independents, &c. 

would each fay. Of n 

But put the feconi ' one of the feverall forts 

fhould by major vote \ Sword of ftcele : what 

weapons doth Chrift j ! nize them to fight with in 

His caufe? Doe not all men nate the perjecutor, and every 
confcience true or falfe complaine of cruelty, tyranny } &c. 

Two mountalnti of crying guilt lye heavie upon the backes 
of All that name the name of Cbrifi in the eyes of Jrwes, 
Turkes and Pagans, 

Firft, The blafphemies of their Idolatrous inventions, fuper- 
Jlitions, and moft uncbrijiian converfationi. 

Secondly, The bloody irreligious and inhumane opprejjions 
and deJiruEiions under the maskc or vaile of the Name of 
Chrift, &c. 

O how like is the jealous "Jebovab, the confuming fire to 
end thefe prcknt ftaugbters in a greater Haughter of the holy 
Witnefles? Rev. (i. 

12 * Tc every Courteotts Rea^, 

Six Tcarcs preaching of fo much Truth QiCbrifi (as that 
time afforded in K. Eaioards dayes) kindles the flames of Qj_ 
Maries bloody perfecutiom. 

\Vho can now but cxpeft that after fo many feores of yeares 
preaching and profejjing of more Truth, and amongft fo many 
great contentions amongft the very beft of Protejlants, a fierie 
nirnace Ihould be heat, and who fees not now the^r^j kind- 

I confefle I have little hopes till thofe flames are over, that 
this Difcourfe agaiiift the aoBirine of perfecution for caufe of 
a-nfcience fliould paflle currant (I fay not amongft the Wolves 
and LJonSf but even amongft the Sheep oi Chrijl themfolves) 
yet liberevi attiiimm nteam, I have not hid within my 6rea^ 
myjou/s belief: And although flecping on the bed either of 
the pleafurcs or profits of finne thou thinkcft thy confciencc 
bound to fmitc at him that dares to waken thee ? Yet in the 
middeft of all thcfe civi// and fpirituall Wars (I hope we 
fhall agree in thcfe particulars.) 

Firft, how ever the proud (upon the advantage of an higher 
earth or ground) or'elooke the poore and cry out SchiJ'mat- 
icteSf Hereticks, &C. (hall blafphemers and feducers foape 
unpuniflied ? 6cc. Yet there is a forcr punimment in the 
Gofpel for dcfpifing of Cbrifi then Mafes, even when the 
defpifer of Ma/et was put to death without mercie, Heh. lo. 
iS, 29. He that beleeveth not ftiall bee damned, Marie 
.16. 16. 

Secondly, what ever Worftiip, Miniftry, Miniftration, the 
beft and purcft are praftifcd without /aith and true perfwa- 
lion that they are the true inftitutions of God, they are fm, 
finfull worftiips, Miniftries, 5cc. And however in Civill 
things we maybe fervants unto men, yet in Divine and 

To every Courteous Reader. . _, 

of the higheft Prince: Be ye not the fenntnts of men, i Cor. 

14. rvu:23.] M 

Thirdly, without fearch and triall no man attaines this fl 
fiuth and right perfwafion, i Thef. 5. Try all things. ■ 

In vaine have Knglijb Parliaments permitted Englijh "Bibles 
in the pooreft Bnglijb houfes, and the fimpleft man or woman 
to fearch the Scriptures, if "rt againfl: their foulcs perfwafion 
from the Scripture, they fl ' -:d (as if they lived in 

Spaine or Rome it felfe wil> of a Bible) to beleeve 

as the Church beleeves. 

Fourthly, having triea, lold faft, i Tbejfal. 5. 

upon the lofle of a Cro\ 1 3. [iii -. 11.] we muft 

not let goe for all the fl the prefent afflidlions, 

&c. having bought Tru muft not fell it chcape, 

not the leaft graine of i lole World, no not for 

the faving of Soules, th ne moft precious ; Icaft 

of all for the bitter fwt little vanilhing plcafurc. 

For a little puffc of cr utation from the change- 

able breath of uncertain i> cn.[:] 

For the broken bagges 01 i\.icncs on Eagles wings : For a 
dreame of thcfe, any or all of thefe which on our death-bed 
vanifh and leave tormenting ftings behinde them : Oh how 
much better is it from the love of Truth, from the love of 
the Father of hghts, from whence it comes, from the love 
of the Sonne of God, who is the way and the Truth, to &y 
as he, yobn 18. 37. For this end was I borne, and for this 
end came I into the World that I might beare witnelTe to 
the Truth. 



A Table of the principall Contents 

of the Booke. 

TRiitb and Peace their rare andjehhme meeintg. Page i c 
2 Great camp/a mts of Peace. lO 

Per/ecutars/e/Jomef/eaJChri^iutMofcs/irtbesrAutboMr. 17 
Strife Cbrtjlian ana uncbrijiian. ibid 

A threefold dolefull cry. ibid. 

T^he wonderfull providence of God in the writing of the argu- 
ments againji perfecution. 1 8 
A definition of perfecution dif cuffed. 19 
Confidence will not be refirainea firom its owne noorflfip^ nor con- 

flrained to another. 20 

A chafie fioule in Gods worfi)ip^ compared to a chafie wife. ibid. 
Gods people have erred firom the very fiundament alls of vifible 

worjbtp. ibid 

4 Sorts of fibirituall fioundations in the New Tefiament. 2 1 
The t fiundament alls ofi the Chrifiian Religion. ibid. 

The comming out ofi Babel not locally but myfiicall. ibid. 

The great ignorance ofi Gods people concerning the nature ofi a 

true Church. ibid. 

Common- Prayer written againji by the New Englijb Min- 

ijlers. 23 

Gods people have worJJjipped God withfialfie worjhips. ibid. 
God ts pleafied fiometimes to convey good unto his people beyond a 

promifie. ibid. 

A notable fipeech ofi King James to a great Nonconfiormiji turned 

perfiecutor. 24 

Civill peace dificujfed. ibid. 

i6 The Table. 

The difference between Spirituall and chill Jiaie. Page 25 

Six cafes wherein Gods people have been ufuallj accounted arro^ 

gant^ and peace breakers^ but moji unjujllj 26 

T^be true caufes of breach and dijlurbance of civill peace. 29 
A prepojierous way of fupprejpng errours. 30 

Perfecutors mujl needs opprejfe both erroneous and true con^ 

fciences. ibid. 

All perfecutors of Chrijl profejfe not to perfecute him. ibid. 
What is meant by the Hereticke^ Tit. 3. 33 

The word Heretick generally mifaken. 34 

Corporall killing in the Law, typing out Spirituall killing in the 

Gofpell. 36 

The cariage of a Soule fenfible of mercy, towards others in their 

blindnejfe, G?r, 38 

The difference between the Church, and the World wherein it is, 

in all places. .38 

The Church and civill State confufedly made all one. 39 

The mojl peaceable accufedfor peace-breaking. 40 

A large Examination of what is meant by the Tares, and let^ 

ting of them alone. ibid. 

Sathans fubtletie about the opening of Scripture. 41 

Two forts of Hypocrites, 44 

The Lord Jefus the great Teacher by Parables, and the only 

Expounder of them. 44 

Preaching for converfon is properly out of the Church. 45 

The tares proved properly tofgnife Antichrijlians. ibid. 

Gods Kingdome on Earth the vijible Church. 46 

The difference between the Wheat and the Tares, as alfo 

betweene theft Tares and all others. 46 

A civill Maglfiracie from the beginning of the world. 47 

The Tares are to be tolerated the longejl ofallfnners. 48 

7 be croill jfirate not fo particularly fpoken to in the New 
Tefiammt ••* Fatberj, Majlers, &c. ana icly. Page 50 

ji two-fold Jiate of Chriftianitie ; Perfecuted under the Romane 
Emperours, and Apofiated under the Romane Popes. ibid. 
3 Particulars contained in that prohibition of Chrifi Jefus con- 
cerning the Tares, Let them alone. Mat, 13. 5' I 
Accompanying with Idolaters, 1 Cor. 5. difcujfed. 52 ' 
Civil! Magijirates never inveHed bv Cbrijl Jefus with the power 
and title of Defe) •. 54 
Gods people ever ear. ■ an Arme of Flejb. 55 
The dreadfull punipi. Pharifes in 4 refpe&s. ibid. 
The point offeducing, oule killing, examined. 57 
Strange confuftons in -. 59 
7 be blood of Soules, . nfucb as profejfe the Mtn- 
ijirie : the blood oj n the State, ibid. 
Vfurpers and Heires r. 60 
The Civlll Mogijlra rve the bodies of their fub- 
jeOs, and not to i mfcience fake, 61 
■ 7 he fire from heavtn 2 Tim. z. 25, 26. exam- 
ined. 6z 
The eriginaU of the Cbrtfiian name, Afts 1 1. 63 
A Civtll fword in Religion makes a Nation of l^pocrtteSt 
Ifa. 10 64 
A difference of the true andfalfe Chrijl and Chriftians. 65 
The nature of the worjbip of unbeleeving and naturall per- 
fons. ibid. 
Antoninus Pius his famous aEl concerning Religion. 66 
Ifa. 24. Mic. 4. 3. concerning Chrijis vtfible Kingdome dif- 
cuffed. ibid. 
Adls 20. 29. The fuppreffing of Spirituall wolves difcuffed. 67 
// is in vaine to decline the name of the head of the Church, and 
yet to pra£life the beadjbip. 68 

i8 . The Tabic 

Uttts 1. o. lo. £fctt£ed. Page 69 

TJnmtreifutt and bloody do£trine. 70 

The Bprituall vjeapom^ 2 Cor. 10. 4. difeuffed. ibid. 

Civiff veapeus mojt improper in Spirttuall caufes. 7 1 

'Tbe Spirituall ertilleru^ Eph. 6. applied. 72 

Rom. 1 3. conceraiag CiviU Rulers power in Spirituall caufes, 

largefy examined. 73 

Pauls appeale to Cxfar examined. 77 

And cleared hy 5 arguments. ibid. 

4 Sorts ofJhBords. 79 

Wbat is to be underfiood by evilly Rom. 1 3. 4. 81 

Though evill be alwayes evill, yet the permiffion afit may foMe~ 

times be good. 83 

2 Sorts of commands both from Mofcs and Cbriji. 84 

Ike ptrmiffion of divorce in Ifreel, Mat. 19. 17, 18. ibid. 

Ufury in the Civilljiate lawfully permitted. 85 

Seducing teachers, either Pagan, jrwijb, Turkijb or jinticbrif- 

tian, may yet be obedient fubje^s to the Ctvill Laws. 86 
Scandalous Hvers agatnjl the Civill Jiate. 87 

Toleration e/" Jefabel and Balaam, Rev. 2. 14, 20. examined. 88 
The Chriftian leorld hath fwallowed up Chrijlianity. 89 

Chriji fefus the deeteji polititian that ever was, yet commands 

he a toleration of Anticbrijliani. 9 1 

The Princes of the world feldonie take part with ChriJI Jefus. 9 3 
Buchanans item to King James. ibid. 

King James bis fayings againjl perfecution. ibid. 

King Steven e/'Poland his fayings againjl perfecution. 93 

Forcing ofconfcience afeule rape. 94 

Perfecution Jor confcience bath been the launcet which bath let 

blood the Nations. All Spirituall whores are bloody. ibid. 
Poligamie or the many-wives of the Fathers. ibid. 

David advancing of Cods worjhip againjl order. 9j 

The Tabic 19 

Conftantine and the good Emperours tjnfeji to have done mare 

hurt to the Name and Crowne of Cbriji then the' bloody 

Neroes did. Page 95 

The language of perfecuters. 96 

Cbrijis Liliies mayjlourijh in tbe Cburcb^ notwitbjianding the 

weeds in tbe world permitted. 97 

Slgeen Elizabeth and King James tbeir perfecuting for caufe 

of Religion examined. ibid, 

^een Elizabeth confejfed by Mr. Cotton to bave almojl fired 

the world in civill combujtions. 98 

Tbe Wars between tbe Papifis and tbe Protefiants. ibid. 

Tbe Wars andfuccejfe of tbe Waldenfians againft tbree Popes.()<f 
Gods people victorious overcommers^ and with wbat weapons, ibid. 
Tbe Cbrifiian Church doth not perfecute^ but is perfecuted. ibid. 
Tbe nature of excommunication. 100 

Tbe opinion of ancient Writers examined concerning tbe doctrine 

of perfecution. i o i 

Conftraint upon confidence in Old and New England. ibid. 
Tbe Indians ofi New England permitted in tbeir worjbipping ofi 

devils^ 102 

In 2 cafies afialfie Religion will not hurt. 103 

Tbe abfiolute fiuj/iciencie ofi tbe Sword ofi tbe Spirit. 104 

A Nationall Church not infiituted by Chrijl. ibid. 

Man hath no power to make Lawes^ to binde confidence. 1 05 
Hearing ofi the word in a Church efiate a part ofi Gods wor- 

Jhip. 1 07 

Paptjls pleafior toleration ofi confidence. ibid. 

Protejlant partiality in the caufie ofi perfiecution. 1 08 

Pills to purge out the bitter humour ofi perfiecution. ibid. 

Superjlition and perfiecution have had many votes and fiuffrages 

firom Gods owne people. 1 09 

Soul-killing dificujed. ibid. 

20 The Table. 

Phineas bit a8 difcuffei. Page 1 1 1 

Eltah bis Jlaugbteri examined. ibid. 

Dangerous nnfequencts Jivwing from tbe dviU Magiflrates 
power in SpirttuaU cafes. 114 

Toe leorld turned upjide dvwne. 114 

Tbe •wonderfuH anj'wer of tbe Mimfiers of Uev) England to the 
Mintfters of Old. ibid. 

Lamentable differences even amongst tbem tbat feare God. 1 1 5 

tbe doBrine of perfecution ever drives tbe moji godly out of toe 
•world. 1 1 6 

A Model! of Cburcb and Civill power compofedbj Mr. Cotton, 
and tbe Minijlers of New England, andfent to Salem, [as a 
further confirmation of tbe bloody doSlrine of perfecution for 
caufe of confcience) examined ana anfioered. 1 1 8 

Cbrifs power in tbe Church confejl to be above all Magifirates 
in Spirituall things, i j 9 

Ila. 49. 23. lamentably wrejled. ibid. 

Tbe civill Commonweale, and the Spirituall Commonweale the 
Church not inconjijient, though independent the one on the 
other. 1 20 

Chrijl ordinances put upon a whole city or Nation may civilize 
tbem, and moralize, but not Cbrijlianize before repentance 
frjl wrought. 1 2 1 

Mr. Cottons and tbe New Englijl^ Minijlers confefion that the 
Magijlrate bath neither QrvHl nor SplritualL power in Soul 
matters. 122 

Tbe Magijlrates and the Qburcb [by Mr. Cottons grounds) in 
one and the fame^caufe made the fudges on tbe Bench, and 
delinquents at the Bar. 123 

A demonjlrative illuftration that the Magijlrate cannot have 
p-i'xer over tbe Church in Spirituall or Church caufes. 124 

The true 'j:ay of tbe God of Peace in differences between the 

The Table, 21 

The tearms i neffe and HoneJIy explained, i Tim. 2. i . and 
■ bonejiy proi" lot tojignifie in that place the rigbteoufnes of 

tbejccond 'e. Page 127 

7beJorcing oj men to Gods worjbip, the greateji breach of civ'iU 

pace. 1 29 

The Roman CxCzts a/'Chrifts time defcrihed. ibid. 

It pleafed not the Lord Jefus in the injlitution of the ChrijUan ' 

Church to appoint and raife ui> anv Civil/ Governouri to take 

care of bis wo. 1 30 

Tbe true cuftodes u and keepers of the Ordi~ ' 

nances and ivorj)}, ibid. 

Tbe Kings of Mgyp r, Affyria, Nineveh, ivere 

not charged with i, as tbe Kings ofjudab 

were. 1 3 1 

Majiers of families 1 tbe Gofpel to force all tbe 

confciences oftheii bip. 132 

Godi people have tk 'Jl in Godlines, when they 

have enjoyed leaf 1 34 

Few Magijlrates, _ lly good; yet divert forts 

of commendable Uot/um^ ^tfjjue jyuituall, ibid. 

Civill power originally and fundamentally in tbe People. Mr. 

Cotton and the New Englirti give tbe power ofCbrifi into 

tbe bands of the Commonweale. 1 37 

hawes concerning Religion, of two forts. 138 

The very Indians abhor to dijiurbe any Confcience at Wor- 

Jliip. 1 39 

Canons and conjiitutions pretended Civill, but indeed Ecclefaf- 

ticall. ibid. 

A threefold guilt lying upon CivHl powers, co/nmanding tbe Sub- 

je£ls Soule in IVorJhip. 143 

Perfons may -with lejfefinne be forced to marry wbom they can- 
not love, then to worjliip where they cannot beleeve. ibid. 

22 The Table. 

As the eaufe, Jo the v/eapont of the Beeft and the Lamhe are 
infimtefy different. Page 146 

Artaxerxes bis Decree examined. 147 

7be fumme of the Examples of the Gentile Kings decrees con- 
cerning Gods •worjhip in Scripture. 149 
The Doilrine of putting to death Blafphemers of Cbrifi^ cuts off 
the hopes' of the Jrwts partaking in his blood. \ 8 r 
the direfuU effeBs of fighting for Confcience. 151 
Errour is confident as well as Truth. 152 
Spirituall prtfons. 153 
Some Cenfciences notfo eajily healed and cured as men imagine. \ 54 
Perfecuters difpute with Hereticks, as a tyranmcall Cat with 
the poore Meufe: And with a true tVitnes, as a roaring 
Lyon with an innocent Lanibe in his paw. 155 
Perfecuters endure not the name of Perfecuters. 156 
Pfal. 101 concerning cutting off the wicked, examined. 158 
No difference of Lands and Countries, fnce Cbrif Jefus bis 
camming. ib. 
The New Englijh feparate in America, but not fn Europe. 1 59 
Cbrijl fefus forbidding bis followers to permit Leaven in the 
Church, doth not forbid to permit Leaven in the World. 160 
The Wall (Cant. 8. 9.) difcuffed. 161 
Ei-ery Religion commands its profejbrs to beare only its own 
Priejis or Minijlers. 162 
Jonah bis preaching to the Ninevites difcuffed. 162 
Hearing of the Word difcujfed. ibid. 
Egl^n bis rifng up to Ebuds meffage, difcuffed. ibid. 
A two-fold Minijlrie of Cbrijl : Firji, Apofiolicall, properly 
comerting. Secondly, Feeding or Pajiorall. 162 
Tbe New Englirti forcing the people to Church, and yet not to 
Religion [as I hey fay) forcing them to be of no Religion all 

The Tabic. 23 

T6e CtviU State can m more lawfully compell the Confdences 
of men to Church to beare the iVora, then to receive the Sac- 
raments. Page 164. 

No prefdent in the Word, of any people converting and baptiz- 
ing tbemfelvet. 166 

True converjion to vifible ChrifHanitie^ 1 not only from fins 
againjl the fecond "Xable, but from falfe A 'orjhips alfo. ibid. 

T/}eCommiJion,U.?t -,9. AifcinA 167 

The Civill Magijlrat with that Commifjion. ibid. 

Jebofaphat, 2 C\ we of Cbrijl fefus in bit '■ 

Church, not of the ate in the State. 168 

Tbe maintenance of \ al. 6, 6. examined. ibid. 

Cbrijl fefus never 'itttenance of the Minijlrie 

from the impenilen -g. 1 69 

They that compell m< npell them alfo to pay for 

their hearing and ibid. 

Luc. 14. Compell the- camlned. ibid. 

Natural! men can ne hip nor mainteine it. 170 

The Naiionall Churi. 1 ■ might well be forced to a 

fetled mainteiiance : uui. naiju loe Chrijlian Church. 171 

The maintenance which Cbrijl bath appointed his Minijlrie in 
the Church. 172 

The Univerfties of Europe caufes of unlverfall fins and plagues: 
yet Schooles are honourable for tongues and Arts. 175 

The true Church is Chrijls Schoole, and Believers bis Schol- 
ars, ibid. 

Mr. Ainfworth excellent in the Tongues, yet no Univerftie 
man. 174 

K. Henry the %.fet down in the Popes cbaire in England. 175 

Apocrypha, Homilies, and Common Prayer precious to our fore- 
fathers, ib. 

Reformation proved fallible. 1 76 

24 TTieTtblc. 

The frrr^^iaU tf the Kings nflfraet & JvJab largely exam- 

iaej. Page 178 

Tie Perfian Kings example mate ^rmgfy againfi the 3o3rtm 

of Perfecuthn. 1 79 

. The difference vf the Land of Canaan frmn all lands and 
countries, in 7 \^ particulars. ibid. 

2. Tbe difference of toe people of Ifracifram all other peoples, in 
y particulars. 1 S3 

IVonderfull turnings of Religion in England in twelve yeares 
revfjlution, 185 

The Pope not unlike to recover bis Mo?tarc£y over Europe, before 
bii downfall. ibid. 

Ifrael Gods only Cburcb migbt •well renew that Nationall Covenant 
and ceretHoniall worjbip, wbicb ether Nations cannot doe. 187 

7be difference of the Kings and Governours of Ifrael from all 
Kings and Governours oftbt world, in 4 particulars. 1 88 

5 Dcmonfirative arguments proving the unfotindnejfe of the. 
maxime, viz. Tbe Cburcb and Commonweale are like Hypo- 
crates twins, 189 

A facrilegious projiitution of tbe name Cbrijlian. 1 92 

David immediately infplred by God in bis ordering of Cburcb 
affairs. 193 

Solomons depofng if Abiathar, 1 Kings 2. 26, 27. dif cuffed. 1 94 

tbe liberties of Cbrijii Cburcbes in tbe cboice of ber officers, 1 9 5 

A crvill influence dangerous to tbe State liberties. ibid. 

Jehofaphaisy*^ examined, ibid. 

God will mt wrong CzeCzr, and Cxfax Jbould not wrong God. 196 

Tbe famous aSs o/'Jofiah examined. ibid. 

Magijlracie in generall from God, tbe particular formes from 
the people. ibid. 

Ifrael confirmed in a National! Covenant by revelations. 

The Table. 25 

Kii^t and Nations often plant and often flucke up Re/ig- \ 

nni. Page 197 

A NationaU "^burcb ever fubjtH to tume and rttune, ibid. , 
jf woman, P&pifCij or bead of tie Cburci. ibid. ' 

Tbe Papist neerer to the trulb, concerning the gavernour of tbe 

Cburcb, then mofi Protejlants. 198 

The Kingly power of the Lord fefus troubles all the Kings and 

Rulers of the fV""!^ ibid. 

A twofold exallatioi ibid. ' 

A monarcbicall and ver ofCbriJI. 199 1 

3 Great coinpetitour friall power ofCbriJl. ibid. 

Ti6f Pope pretendith • ill potoer ofCbriJl, yet upon 

the point chalengei icall alfo. ibid. 

3 Great faB ions in \ 'for the Arme ofFleJb. 200 

The Churches of the )t in humanity, andfubjeili 

liberty, not to be i leajl permitted. 20 1 

7 Reafons proving 1.. '' Ifrael and yudah can have 

no other but a Spii f. 202 

Cbrijlianitie addes not ' of a Civill Commoniveale ; 

nor dotb want of Carijiiamtie aiminijl} it. 203 

Mojl Jirange, yet mojl true confequences from the Civill Mag~ 

if rates being the Antitype of the Kings of Ifrael and 

Judah, ibid. 

If no Religion but what the Commonweale approve ; then no 

Cbrijl, no God, but at the pleafure of the World. 204 

The true Antitype of the Kings of Ifrael and Judah. ibid. 

4. The difference of Ifraels Statutes and Lawesfrom all others 
in 3 particulars. ibid. 

5. The difference of Ifraels Punijbments & Rewards from all 
ethers. 205 

Teniporall profperitie mojl proper to the NationaU fate of the 
fewe. ibid. 

26 The Table. 

The Exemnmttnteation ra Ifrael. P<gc 206 

The ewporall filming in the Law typeJ out jpiritaall fioning in 
the Gcjf>ei. ibjd. 

The -xars ef Ifrael typieall and unparalleid, but by the Spirit- 
ual! icars of Spirituall Ifrael, ibid. 
The famous typical! captivttie of the yewes, 207 
Tbeir •xonderfull viSleries. 208 
7be myjUcaU Army of icbite troopers. 209 
!r&etbt-r the Civil! Jiate of Ifrael was prefdential!. ibid. 
Great unfaitbfutnejfe in Magifirates to cajt the burthen of judg- 
ing and efiablijliing Cbrijlianitie upon the Commomveale. 2 1 o 
7boufands of iavfuH Civil! Magijlrates, wbo never heart of 
JefusChriJ}. 211 
Kcro and the perfecuting Emperours not fo injurious to Chrif- 
tianityy as Conftantine and others, •who ajfumed a power in 
Spirituall things, ibid. 
Tbey •abo force tbe confcience of others, cry out of perfecution, 
•xben tbeir owne are forced. 212 
Conftantine and others wanted not fo much affe£lion, as inform- 
ation of judgement. ibid. 
Ci'cill Autboritie giving and lending tbeir Homes to Bijbops 
dangerous to Cbrijls truth, ibid. 
Tif Spirituall power ofChrif lefus, compared in Scripture to 
tbe incomparable borne of the Rbinocerot. 213 
The nurfng Fathers and Mothers, Ifa. 49. ibid. 
The ci'cill Magijlrate owes 3 things to the true Church of 
Chrijl, 214 
The ci'cill Magijlrate owes 2 things tefalfe Worjbippers. 214 
Ttie rife of High CommiJ/ions, 2 1 5 
Piius Magijlrates G? Minijlers confdences are perfwaded for 
that, which otijer as pious Magijlrates & Minijlers con- 

The Table. 27 

An apt Jimilitude iifcuffed eeneerning the Chill Magif- 

trate. Page 216 

A grievous charge againji the Cbrifiian Church and the King 

of it. 222 

A Jlrange Law in New England formerly againji excommuni- 
cate perfens. ibid- 
A dangerous do£frine againji all Civill Magijlrates. 223 
Originatljin charged to hurt the Civill'Jlale. ibid. 
They ifbo give the • then his due, are apt to 

difroabe him of v. Z24 

A Jlrange double pit 226 

TZc great priviledges urch of ChriJl. 2 27 

2 Similitudes illujlrat. wer of the Magifrate. ibid. 1 

A marvelous chalengt r under the Chrijlian, then 

under the Heathen 229 

Civill MagiJlrateSy Je. 1 the fountains or bodies of • 

people. 230 

A beleeving Magifira Magifirate then an unbe- 

leeving. ibid. 

The excellencie of Chrtjitamty in ail callings. ibid. 

The MagiJlrate like a Pilot in the Ship of the Commonweale. 231 
The tearmes Heathen and Chrijlian Magijirates. Ibid. 

The unjujl and partiall liberty to fome confciences and bondage 

unto all others. z-^i 

The commijjion Matth. 28. 19, 20. not proper to Pajlors and 

teachers, leajl of all to the Civill MagiJlrate. 233 

Unto whom now belongs the care of all the Churches, &c. ibid. 
A6ts 15. commonly mifapplied, 234 

The promife of Chrtjls prefence Mat. 1 8. diJlinSl from that 

Mat. 28. 235 

Church adminijlrations firjlly charged upon the Minijlers 

thereof \ 236 

28 The Table. 

^uefH Elizabeths Bt&ops truer to tbfir princi^lei then many of 
a better J^irit ana prof0on. Page 237 

Mr. Barrowes proftffion concerning S^ueen Elizabeth. ibid. 

The inventions of men fwarving from the true ejfentialU ofciviU 
and Spirituall Common-weaks. 239 

A great quejlion viz. 'whether only Church members^ that it 
godly perfani in a particular Church ejlate, be only eligible 
into the Magiflracte. ib. 

The icorld being divided into 30 parts, 25 never heard of 
Cbrijl. 240 

La'xfull civill jlates •where Churches of Cbrijl are not. ibid. 

/Vir Chrijlians Wife and noble and qualified for affaires of 
State. ibid. 


Scriptures And Reasons 

written long (ihce by a Witneffe of lefus 

Chrifty clofe Frijmur ii| Ntwg0ie^ againft Per-^ 

ftcutkn in caole of C0^fciiuce\ and fent ibme 

while fince to Mr. Caitm^ by a Friend 

who thus wrote : 

In the multitude ^Councellours there isfafety: 

It is therefore humify defireJ to he in/lrU" 

Bed in this potnt : viz. 

Whether Pcrfccutiony&r ^«g/5?^Confcicncc 

be not againft the DoSrine of lefus Chrift the King of 
Kings. TAf Scriptures and Reafons are thefo. 

BEcaufe Chrift commandeth that the Tares and 
Wheat (which fome underftand are thofe that 
walke in the Truths and thofe that walke in Lies') 
(hould be let alone in the Worlds and not plucked up 
until] the Harveft^ which is the end of tne Worlds 
Matth. 1 3. 30. 38. ficc. 

The fame commandeth Matth. 15. 14. that they that 
are Blindi (as (bme interpret, led on in falfe Religion^ 
and are offended with him for teaching true Religion) 
(hould be let alone^ referring their punifliment unto their 
falling into the Ditch. 

Againe, Luke 9. 54»*55. hee reproved his Difciples 
who would have had Fire come downe from Heaven 
and devoure thofe Samaritanes who would not receive 
Him» in thcfc words : Yc know not of what Spirit ye 


30 Tie B/otufy Tfnent. 

are^ the fon of Man u not come to deflroy Mftu lives, 
but to fave them. 

4 Paul the Apoftle of our Lord teacheth, % Tim. 24. 
2. That the ferrant of the Lord mud not firive, but 
mufl be getttlg toward all Men, fuffering the Evill Men, 
inflru£tin? them with meiknejfe that are contrary minded, 
proving if God at any time will give them repentance, 
that they may acknowledge the Truth, and come to 
amendment out of that fnare of the devill, See. 

5 According to thefe blelTed Commandementt, the holy 
Prophets foretold, [2] that when the Ltfw o? Mofet {con- 
cerning JVerfl}ip) fliould ccafe, and Cbrijit Kingdome be 
eilablillied, EJ'a. 2. 4. Mic, 4. 3, 4. They fliall breake 
their Swords into Mathoekes, and their Speares into 
Sithes. And £/tf. 11.9. Then fliall none hurt or deftroy 
in all the Mountaine of my Holincfle, &c. And when 
he came, the fame he taught and praSlifed, as before : 
fo did his Difciples after him, for the ff^eapens of his 
IVarfare arc not ftfrnd//(faith the Apoftlc) z Cor. 10. 4. 

But he chargeth (Iraitly that his Difciples Hiould be ' 
fo far from pcrfccuting thofe that would not bee of their 
Religion, that when they were perfecuted they (hould 
pray {Mattb. 5.) when they were curfed they (hould 
bleje, &c. 

And the Reafon feemes to bee, bccaufc they who now 
arc Tares, may hereafter become Wheat ; they who are 
now blinde, may hereaftery?^ ; they that now rejiji him, 
may hereafter receive him ; they that are now in the 
devils fnare, in adverfenejfe to the Truth, may hereafter 
come to repentance ; they that are now blafpbemers and 
pcrjeculors (as Paul was) may in tin;:; become fail bju/l 

The Blovtfy Tenent. 

yrera (i Cor, 6. 9.) may hereafter become true v>orJbip- 
pert as they ; they that arc now no people of God, nor 
under mercy {as the Saints fomctimcs were, i Ptt. z. 20.) 
may hereafter become the people of God, and obtame 
mcrey, as they. 

Some come not till the 1 1. houre, Mattb. 20. 6. if 
thole that come not till the lajl boure fhould be dejlri^ed, 
becaufc they come not at the drft, then Ihould they 
never come but be 

All which pren 11 humility referred to 

• your godly w r. 

Becaufc this perja !c o(confctence is againft 

tYMprofeJ/ion and pr ms Princes. 

Firft, you may pi dcr the fpccch of King 

yawes, ir his Mi at Parliament, 1609.' 

He faith, it is a fu. vinity, that God never 

loves to plant his C> fnce and bloodjhed. 

And in his Htgbi pag. 4, [2J fpeakingof 

fuch Papijis that to 1, thus :' 

" I gave good pri^ lav * ./itended no perftcution 

" againft them fur confcience caufe, but onely delired to 
" bee fecured for civitl obedience, which for confcience 
"caufc they are bound to performe. 

And pag. 60. [22] fpcaking of Blackwell' {the Arch- 

• Tbf fVtrtti </ Ibi Mtfi High and by ■ bull from Pope Clement VIII, 
" ' ' " ■ ~ " "" ' ' April 6, 1599. He took (he oaili oi 

allegiance enafted in conrequcnce of tbc 
Gunpowder Plol, and openly eipreflcd 
hii ipprobalion of it, though Paul V. 
hid condemned it. Hii fuperion al 
Rome could not endure hii ailcmpti to 
induce Roman Caiholici to take the 
oath, and he was fuperfeded in ijoS, 
irillng from the lack of a Romilh epifco- Rofe, Biog. DiS., IV ; Wood'i Athena 
pite, and wai confirmed and approved Oxonienfei, ii: lit. 



Miiblii Primi Jam 
Jamei, BifhoporWin 

1. Publilhcd by 

on, &c. London, 

1616, p. 544. do. p. 


> GeorEC Blackwell 

a Roman Catholic 

divine, wai commiflio 

ned to afl i« arch. 

pricfl over the fecul.r 
by Cardin.l C.jenn 

clergy in England 

March 7, 1598, 

in order lo meet Ibme 

of the dlfficultiei 



32 TAe Bloudy Tenent. 

friefl) his Majefty (aith/ ** It was never my intention to 
"lay any thing to the faid Arcb^PrieJls charge (as I 
•*havc never done to any) for caufe of confcience. And 
in his Hhbnejfe Expofitton on Revel. 20. printed 1588. 
and after [in] 1603. his Majejly writeth thus :* "Sixthly, 

the com palling of the Saints [3] and the bejiegtng of 

the beloved City^ declareth unto us a certaine note of a 
'falfe Cburcb^ to be Perfecution^ for they come to feeke 

the faitbfull^ the faitbfull are them that are (ought : 
**the ivicked are the bejiegers^ the faitbfull arc the 

Secondly, the faying of Stepben King of Poland:^ " I 

am King of Men^ not of Confciences^ a Commander of 

Bodies^ not of Soules. 

Thirdly, the King of Bobemia hath thus written : 
And notwithflanding the fucceffe of the later times 

(wherein fundry opinions have beene hatched about the 

fubjeft oi Religion) may make one clearly difcerne 
" with his eye^ and as it were to touch with his Finger^ 

that according to the vcritie of Holy Scriptures^ and a 
" Maxime heretofore told and maintained, by the ancient 
" Doftors of the Churcb ; That mens confciences ought 
•*in no fort to bee violated^ tirged^ or conJlrained\ and 
**whenfoever men have attempted any thing by this 
** violent courfe^ whether openly or by fecret meanes, the 
" iflue hath beene pernicious^ and the caufe of great 

« The Wtrhes •/ the Moft High and ** I reign over perfons ; but it is God 

Mightie Prince Jdmes, p. 268. who rules the confcience. Know that 

* The Wtrhes §f the Mtft High snJ God his referved three things to him- 

Mightie Prinee James, p. 79. felf ; the creation of fomething out of 

1 Stephen Bathori was King of Poland nothing, the knowledge of futurity, and 

1575-1586. Though a convert to the the government of the confcience." 

Roman Church he ufed no intolerance Lardner*! Cabinet Cjelopedia, Ptland, p. 

towards his ProtefUnt fubjefls. He faid, 167. 



Tfie Bloutfy Tenettt. 33 

"and wonderful! Innovations in ''i principalleft and j 

" mightiefl KingJotnes and Ceun. of all Chriften- 
** dome. 

And further his Majejiy fait! a that once more 

" we doe profeffe before God a > .1. iBbole World, that 
"from this time forward wee \ firmly rcfolved not to 
** ptrfecute or mokji, or fuffer le perjecuted or motejled, 
" any perfon whofbever for n iter e/" Religion, no not 
*' they that profi )f the Roimjlj Cburcb, 

"neither to trouble m in the excrcife of 

"their Religion, fo -mable to the Lawet 

"of the Slates, inc.- 

And for the pratf ,ere is ferfecution for 

caufe of confcience e, nd and where Popery 

rcignes, [?] and thei 1 places, as appeareth 

by France, Poland, 1 :s. 

Nay, it is not p., jft the Heathen that 

acknowledge not th i the Turie, Perjian, 

and others. 

Thirdly, becaufe petj^^ution lor caufe of confcience J *"• 
is condemned by the ancient uid later Writers, yea and 
Papijls themfelves. 

■ Thi> piragraph, quotEti iiro in the in the ftiine jt$,T (ifiiol in which he 

Addr«f) 10 Pirliimeat, p. 7, ii from the wu defeiled [hit ihti " Humble Suppli- 

manifcllo ilTued by ihe Eleflor Pitiiine, ciiion" from which thefe "Scripture* 

Frederick the Fifth, who had been ind Reafoni" >re iiken wu primed. 

elcaed King of Bahcmii igiinft Ferdi- The Common) hid boldly declared their 

nand the Second. Archduke of Aullria fympathy with hii miirorluno, and lb 

and Emperor of Germany, it the begin- circumHancea gave ligntlicancc to opin* 

ning ol" the Thirty Yean War. Schiller, ioM uttered by one who wii confidered 

Tbirlj Tiari War, Book I. Jamei the ■ reprefenlatiye of the Proteftant caufe, 

Firft, whofe daughter he married, was and which were fo much in advance of 

entirely oppofcd to hii taking the crown, thofe of Jamci. Brandt, 7b€ Hijtirj ^ 

and refufed to recognife him. Hume, the Rtftrmatini in and ibtmt tbt Lm 

Hifltrj if EKgUnd, Chap. 4S. It wai Cnmiria, iv ! lib, (», p. too. 

34 TieB/etufy Ttnent. 

Hi/trie sgainft Auxentiuf faith thus : The Cbriftian 
Cburcb doth not terftcute, but is ttrfecuttd. And lament- 
able it is to fee the great folly of thefe times, and to figh 
at the foolifh opinion of this world, in that men thinke 
by humane aide to helpe God, and with worldly pompe 
and power to undertake to defend the CbrijUan Cburcb. 
I aske you Bljhops, what helpe ufed the Apofiks in the 
publifliing of the Go/pel? with the aid of what poWer 
did they preach Cbrj/i, and converted the Heatben from 
their imlatry to Goai When they were in prifont, and 
lay in cbaines, did they praife and give thankcs to God 
for any dignities, graces, [4] and favours received from 
the Court? Or do you thinke that Paul went about 
with Regall Mandates, or Kingly autbority, to gather 
and eftablilh tht Cburcb o( Cbrijt ? fought he /ro/t-^/pfl 
from Nero, Vefpafianf 

The Apojlles wrought with their bands for their owne 
maintenance, travailing by land and water from Towne 
to Citie, to preach Clirijl : yea the more they -were for- 
bidden, the more they taught and preached Cbrtji, But 
now alas, humane beipe muft affijl indproteff the Faitb. 
and give the iame countenance to and by vaine and 
vfor/dfy bonours' Doe men feek to defend the Cburcb 
of Cbrijl ? as if hee by his power were unable to per- 
forme it. 

The fame againft the Arriam: 

The Church now, which formerly by induring mifery 
and imprifsnment was knowne to be a true Cburcb, doth 

> S. Hilarii Opera, Lib. I, Coitlri ing wor<}> being conncflcd with (he fol- 
AriinoJ vel Auieniium, C»p. 3, 4, pp. lowing inlerrogation -. or by changing 
46;, 466; Venetiii, 1749. (he order of the wordj, ihui, " and give 

The B/otufy Tment. 3^ 

now terrific others by imprifinment, hamjbmentt and 
mifery, tnd boafteth that fhe is highly efteemed of the 
vforld, when as the true Church [fhe] cannot but be 
hated of the fame. 

Tirtull. ad Scapulam :' It agreeth both with humane 
reajbtif and natural! equity, that every man tvor/hip God 
uncompelled, and bclccvc what he will ; for it neither 
hu'rteth nor profiteth any one another mans Religion and 
Beieefe: Neither bcfceme "■'■'"ion to compcll 

another to be of their Relt^ ingly and freely 

fhould be imbraced, and ni nt : for as much 

as the offerings were requ' that freely and 

with good will otFercd, an he contrary. 

yerom. in proam. lib, 4 h' Herejie muft 

be cut off with the S-m^t 'it: let us ftrike 

through with the Arrowt n't all Sonnes and 

Difciples of mif-led Her :, with Tejlimonies 

of holy Scripturet. The f Heretickei is by 

the word of God. 

Brentitts* upon i Cor. 3, No man aath power to make 
or give Lawcs to Cbrijiians, whereby to bindc their 
conjciences ; for willingly, freely, and uncompelled, with 
a ready defire and cheerful] mtnde, muft thole that come, 
run unto Cbriji. 

Luther in his Booke of the Chill' Magtjirat^ laith; 

■ T«TluUiini Open, Tom. i.Cap. 1, p. b^rrfim J^irilwli mttrtnt imnttmti,'* 

t ja, AntverpiK, isSj; Lib'ry ofFiihert, > The work* of Bremiui, 8 volt, (olio, 

Tertullitn, 1 : 14}, Oxford, 184.1. Tubin|en, 1S75-IS90, *re nor within 

■ S. Hieronymi Open, in preemium lib. rhe Editor'i reich, nor on the cttilogun 
4, in Jeremiim, pp. 6i{-4i6, Parifiii, of tny o^thepubliclibr■rie)0^thecoua• 
I7a4. Only the firil member of (hii fen- try, fo fir u eximined. 

fence ii found in ihc plicc ciLed. "l^tJ * Luther'i Simtliche Schrifien, heraat- 
/ uvtnJum utiis ifi, *i vitirim I^Jtrt gegeben J. G. W»lch, lo" Theil, 45«. 
vUfmur Mnt^iMJinim, fi JuferHJIimtm Halle. 1744. 

36 The Shtufy Tenent. 

■ , TlieLtfwn of the Cnn//^<iij'/tfrtf/^/ government extends 
no further then .over the oe^ or goodt, and to that 
. which is extemall: for over the Jbu/e God will not fuffer 
any man to ruie: onely he btmfelfe will rule there. 
Wherefore whofoever doth undertake to give Lanvet 
unto the SouUs:.nA Conjcimcfs of Men, he ufurpeth that 
government himfclfc which appertaineth unto God, &c. 

Therefore upon i Kings ^.' Inthcbuildingof thc7V«- 
f/e there was no found of Iron heard, to figniBe that Cbrijt 
will have in his Church zfree and a •willing People, not 
compelled and conllrained by Lavsts and Statutes. 
5] Againe he faith upon Luk. 22.' It is not the true 
Catbolike Church, which is defended by the Secular Arme 
or humane Power, but the folfe and J'eigned Church, 
which ahhough it carries the Name of a Church yet it 
denies the power thereof 

And upon PfaL 17.* he faith: For the true Church 
of Chrijl knoweth not Brachsum Jaculare, which the 
Bijhops now adaycs, chiefly ufe. 

Againe, in Pojlil. Dom. i. po^ Epiphan.* be faith: 
Let not Cbrijiians be commanded, but exhorted: for, He 
that willingly will not doe that, whcreunto he is friendly 
exhorted, he is no Chrijiian : wherefore they that doe 
- compell thofe that are not willing, fhew thereby that 
they are not Chrtfitan Preachers, but Worldly Beadles. 

Againe, upon i Pet. 3.' [ii : 17] he faith: If the 

• ScliTifi«ii, X : ^38, pUimtion of th? i (7tt Pr»liii, TKcU tj, 

> Schriftcn, xiii: tSlS. Auflcgung dei 1161. 

Efingelii xm Binholomcwi Tig, Luke • Schrifi«n, xii : 419. AuUcgung der 

iiii: 14-30. "God will keep and gov- Epillcl am erilcn Sonniag« nach Epiph- 

eni hii Church only by hij Word, and inia. 

It by hiii.'.in power." It mjy be lh«l J Schrifien, ii : 740. Audegung der 

The B/avdy Tettent. 

Chjiff Magiflrate (hall command me to believe thus and 
thus: I ftiould anfwer him after this manner: Ij>rd,oT 
Sir, Looke you to your Chill' or Worldly Government, 
Your Power extends not fo farre as to command any 
thing in Gods Kingdome: Therefore herein I may not 
hearc you. For if you cannot bcarc it, that any (hould 
ufurpe ^uthoritie where you have to Command, how 
doe you thinkc that God (hould fulfer you to thrul^ him 
from his Seat, and to feat your fclfe therein f 

Laftly, the Papifts, the Jnventori of Perfecution, in a 
wicked Booke of theirs fct forth in K. James his 
Reigne, thus : 

Moreover, the Meanes which Almighty Go*/ appointed 
his Officers to ufe in the Converfion of Kiiigdomes and 
Nations, and People, was Humilitie, Patience, Cbaritie ; 
faying, Behold I fend you as Sbeepe in the midd of 
Wolves, Mat. to. i6. He did not fay, Behold I fend 
you as Wohes among Sbeepe, to kill, imprifon, fpoile 
and devoure thofe unto whom they were lent. 

Againe verf. 7. he faith: They to whom I fend you, 
wilt deliver you 'ip into Councells, and in their Syna- 
gogues they will fcourge you ; and to Prejidents and to 
Kings fliall you be led for my fake. He doth not fay : 
You whom I fend, fliall deliver the people (whom you 
ought to convert) unto Councells, and put them in Prif- 
ons, and lead them to Prejidents, and Tribunall Seates, 
and make their Religion Felony and Treafon. 

Againe he faith, verf. 32. When ye enter into an 
Houfe, falute it, faying, Peace be unto this Houfe: he 
doth not fay, You fliall fend Purfevants to ranfack or 

3$ The BUttify Tenent. 

his life for his Sheep, the TAi^e commeth not but to 
ftealc, kill and deftrojr. He doth not 6y, The Tite/e 
gtvcth his life for his Sheep, and the Good Favour 
6] commeth not but to fteale, kill and deflroy. 

So that we holding our peace, our Adverfarl* them- 
fclves fpeake for us, or rather for the Truih. 

To anfwcr Tome maine OhjeStions. 

And firft, that it is no prejudice to the Common viealih, 
if Ubertit of Qonfcience were fuffred to itich as doe feare 
Cot/ indeed, as is or will be manifeft in fuch mens lives 
and converfations. 

Abraham abode among the Qanaanites a long time, 
yet contrary to them in Religion, Gen. 13. 7. & 1 6. [3. 
Againe he fojourncd in Gerar, and K. Abimelecb gave 
him leai-e to abide in his Land, Gen. 20. 21. 23. 24. 
[xx, xxi: 33. 34.] 

Ifaack alfo dwelt in the fame Land, yet contrary in 
Religion, Gen. 26. 

"Jacob lived 20 yearcs in one Houfe with his Unkle 
Laban, yet difFercd in Religion, Gen. 31. 

The people oi Ifrael were about 430 yearcs in that 
infamous land of Egypt, and afterwards 70 yeares in 
■ Babylon, all which lime they differed in Religion from 
the States, ExoJ. 1 2. 6c 2 Coron. 36. 

Come to the time of Cbrijl, where IJ'rael was under 
the Romanes, where lived divers Sefts of Relteion, as 
Herodians, Scribes and Pharifes, Saducet and Libertinet, 
Tbudaaris und Saaiari(artes,heCidc the Common Religion 
of the ye'j:es, Chrijl and his Apojlles. All which dif- 

The Bkudy Tenmt, 

was like the WoHhip of Diana, which almoft the whole 
world then worthippcd, A^s 19. 20. [27.] 

All thcfc lived under the Government of C*/Iir, being 
nothing hurtfull unto the Common-ivealtb, giving unto 
Cafar that which was his. And for their Reltgion and 
Confciences towards God, he left them to themfelves, 
as having no Dominion over their Souks and Confciences. 
And when the Enemies of the Truth raifed up any 
Tumults, the wifedome of the Magijirate moft wifely 
appeafed them, Ails iS 14. Sc 19. 35. 

The answer Of Mr. Iohn 

Cotton of Bojlon in New-England, 

To the aforefaid Arguments againft 

Perfeculton for Caufe of Ctmfcicnct. 

Profefledly mainteining Perfeaition for 
Caufe of Confcience. 


He ^t put, is. Whether Perft- 

cution i\ iertce, be not againft the 

Doilritit the King of Kings. 

Now by Pel fc of Confcience, I con- 

ceive you mes rofcfTrng fome point of 

Do^rme whic^ . Confcience to be the 

Truth, or for j 'orke which in Confcience 

you believe to i uty. 

Now in Poi fome are funtianientall, 

without right b ; Man cannot he faveJ: 

Others arc circuvijianiiati or leflc principal!, wherein 
Men may differ in judgement, without prejudice of 
fahation on either part. 

In like fort, in Points of Pra&ice, fome concerne the 
waightier Duties of the Law, as, What God wc worfhip, 
and with what kinde of Worjbip; whether fuch, as if 
it be Right, fellowfhip with God is held ; if Corrupt, 
fellowfhip with Him is loft. 

Againe, in Points of Do£irine and Worflnp Icfle Prin- 
cipal! : cither they are held forth in a meeke and peace- 
able way, though the Things be Erroneous or unlawful! : 

The Bl9u<fy Tftuht. 

Or they are held forth with fuch Arrogance and Impet' 
aoufnefft, as tendeth and reacheth (even of it felfe) to 
the difturbance of CtvUl Peace. 

Finally, let me adde this one diftindtion more : When 
we are perfecuted for Confcience fake, It is either for ■ 
Cenfctence rightly informed, or for erronious and blind 

Thefe things premifed, I would lay down mine 
Anfwer to the Queftion in certaine Conclujtons. 

Firft, it is not not lawfull to perfecute any for Con- 
fcience fake Rightly informed; for in perfecuting fuch, 
Cbrijl hinifclfe is perfecuted in them, A£is 9. 4. 

Secondly, for an Erronious and blind Confcience, (even 
in fundamcntall [8] and weighty Points) It is not law- 
full to perfecute any, till after Admonition once or twice : 
and fo the Apoftle dir»ileth. Tit. 3. 10. and giveth the 
Reafon, that in fundamental! and principall points of 
Doflrine or VVorHiip, the Word of God in fuch things 
is fo cleare, that hee cannot but bee convinced in Con- 
fcience of the dangerous Errour of his way, after once 
or twice Admonition, wifely and faithfully difpcnfed. 
And then if any one pcrfift, it is not out oi Confcience, 
but againfl bis Confcience, at the Apoftle faith, verf 1 1. 
He is fubverted and finncth, being condemned of Him- 
felfe, that is, of his owne Confcience. So that if fuch a 
Man after fuch Admonition Hiall flitl. ^rfift in the 
Errour of his way, and be therefore puniHied ; He is 
not perfecuted for Caufe of Confcience, but for finning 
againfl his Owne Confcience. 

Thirdly, In things of lefler moment, whether Points 
of Do^ririe or IVorJhip, If a man hold them forth 1 

The Bleutfy Tenent. 

Zeale mfianeit) he is not to be perjicutej, but tol- 

eratedf od may be pleafed to manifefl his Truth to 

him, j 3. 17. Rom. 14. i, 2, 3, 4. 

But II a Man hold forth or profeffe any Errour or 
falfe way, with a boyjlerous and arrogant Ipirit, to the 
difturbancc of Cn;/// ^Mff, he mayjuftlybc puni(hcd 
according to the qualitie and meafure of the dtjlurbance 
caufed by him. 

Now let us Reafons or OhjeBions to 

the contrary. 

Your firft h is taken from the Scrip- 


Obje£l. I. E nmandcth to let alone 

the lucres and together unto the Har- 

vejl. Mat. 1 3. 

Anfw. Tar. and TSornes, but partly 

Hypocrites, lik' , but indeed Carnal!, as 

the Tares are ut arc not Wheat. Or 

partly fuch Co ■ PraSlices as arc indeed 

unfound, but yei .. as i_u...i; very necre the Truth, 

{as Tares doe to the Wheat') and fo neere, that Good 
' men may be taken with them, and fo the Perfons in 
whom they grow, cannot be rooted out, but good will 
be rooted up with them. And in fuch a cafe Cbrifl 
calleth for Toleration, not ior penall pr9fecution,^ccoTA- 
ing to the 3. Concluiion. 

Ohje£i. 2. In Math. 15. 14. Chrifi commandeth his 
Difciples to let the Blind alone till they fall into the 
ditch ; therefore he would have their punifhment defer- 
red till their finall dejlruSlion. 

Anfw. He there fpcakcth not to publique officers, 
whether in Church or Common-weale, but to his private 

TbeBhiufy Tenent. . . 

DifdpUtf concerning the PbarifeSf- over whom they 
had had no power. And the Command he giveth to 
let [9] them alone, is fpoken in regard of troubling 
them^tvcs or regarding the offence, which they tooke 
at the wholefome Doarine of the Gafpell: As who 
fliould &y. Though they be offended at this Saying of 
mine, yet doe not you feare their Feare, nor bee troubled 
at their offence, which they take at my T)o£lrine, not 
out of found Judgement, but out of their Btindnejfe. 
But this maketh nothing to the Caufe tn hand. 

Ob. In huk, 9. 54 ^^. Cbriji reproveth his DifeipUs, 
. who would have had lire come downe from Heaven to 
confume the Santaritanes, who refufcd to receive Him. 

Obj. And Paul teacheth Timotby, not to ftrive, but 
to be gentle towards All men, fuffering evill patiently. 

Anjw. Both thefe are DireSlions to Minijlers of the 
Go/pell how to deale (not with objl'mate offenders in the 
Cburcbt that finne againft Confciencc, but) either with 
Men without, as the Samarhanes were, and many uncon- 
verted Cbrijlians in Crete, whom Titus (as an Evaiige- 
/ijl) was to leeke to convert : Or at bell with fome 
ycuses or Gentiles in the Cburcb, who though carnall, ■ 
yet were not convinced of the errour of their Way : 
. And 'tis true, it became not the Spirit of the (JoJ'pell to 
convert Aliens to the Faith of Cbriji (fuch as the Sama- 
ritanes were) by Fire and Brimjiatu ; nor to deale harflily 
in publique MiniArie or private Conference with all 
fuch contrary minded men, as cither had not yet entred 
into Cburcb~Feliots:Jbip, or if they had, yet did hitherto 
finne of Ignorance, not againft Confcience. 

But neither of both thefe Texts doe hinder the Min- 

The Bloudy Tenent. 

Churcl I nbers, when they become Scandalous offend- 
ers, c n Life or DoSfrine: much Icflc doc they 
fpcake at to Civill Magtflrates. 

Ob. 5. rrom the prediElkn of the Prophets, who fore- 
told that Carnall Weapons ihould ceafe in the dayes of 
the GofpeU, Ifa, 2. 4. & 11.9. Mic. 4. 3. 4. And the 
Apojlle proft iTeth, The weapons of our Warfare are not 
carnall, 2 Cor. lo- a. And C.brijl is lb farrc from pcr- 
fecuting thoie ; of his Religion, that he 

chargeth theij perfecuted thcmfelves, 

they (hould pt if are curfed they Ihould 

hhjfe. The it ;meth to be, that they 

who are now wicked perfons, may 

become true I erts. 

Anfw, Th< the Prophets doe onely 

rtiew, Firft, w Weapons he will fubdue 

the Nations tc f the Faith of the Gof- 

peU, not by J ind Weapons of Warre, 

10] but by the wd and Spirit, which no 

man doubteth oi. 

Secondly, thofe predi£iions of the Prophets (hew what 
the meeke and peaceable temper will be of alt the true 
Converts to Chrijiianity, not L.ions or Leopards, &c. not 
cruell opprejfors, nor malignant o^^t-rj, or ^/r^rj of one 
another. But doth not forbid them to drive ravenous 
Wolves from the Jheepfold, and to rcftrainc them from 
devouring the Sheepe of Chrijl. 

Aitd when Pab/ faith, The weapons of our warfare 
are not carnall but fpirituall, he denyeth not civill 
weapons of J iijl ice to the Civill Magijlrate, Rom. 13. but 
onely to Church ojficers. And yet the weapons of fuch 
ofhccrs he acknowledgeth to be fuch, as though they 

T6e B/ottify Teneitt. 

ht Jpirituell, yet are ready to take vengeance of all Jifo- 
ieaence, 2 Cor. lo. 6. wntch hath reference (amongll 
other Ordinances) to the cenfure of the Qbureb againft 
Jeandahus offenders^ 

When Qbriji commandcth his HtfcipUt to bleflc them 
that curfe them and pcrfccute them, he giveth not 
therein a rule to puhlick officers^ whether in Church or 
Cemmonicea/e, to fuffer notorious finners, either in /i/e 
or doBrine, to paflc away with a bkjfing : But to private 
Chrijiians to fuffer perfecutton patiently, yea and to pray 
for their ferfecutors. 

Aeainc, it is true, Chrift would have his T>ifciples to 
bee tarre from perfecuting (for that v&zjinfullopprejfion 
of Men for rigbteoufnejft lake) but that hindreth not but 
that he would have them execute upon all difobedience 
the judgement and vengeance required in the Word, 2 
Cor. I o. 6. Rom. 1 3. 4. 

Though it be true that wicked perfons now may by ' 
the grace of God become true Dijaples and Converts, 
yet we may not doe evill that good may come thereof: 
And evill it would bee to tolerate notorious evill doers, 
whether /educing teachers or fcandahus Overs. Chrift 
had fomething againft the Angel of the Church of Per- 
gamus for tolerating them that held the doStrine of 
Balaam, and againft the Church of Thiatira for tolera- 
ting ye/ahel 10 teach and fcduCe, Rev. 2. 14. 20. 

Your fecond Head of Reafons is taken from the pro- 
fejjion and praSlice of famous Princes, King "James, 
Stephen of Poland, King of Bohemia. 

Whereunio a treble anfwcr may briefly be returned. 

Firft, we willingly acknowledge, that none is to be 

The Bloudy Tenent. 

Againe, e acknowledge that none is to be puntfhed 
for his <■' ience, though mif-informcd, as hath been 
faid, unl his trrour he fundamentally [ii] or ftdi- 
tioufly and turbulently promoted, and that after due 
conviction of his confcience, that it may appears he is 
not punifhed for bit confcience, but for finning againfl 
bit confcience. 

Furthern: ore. we acknowledge none is to be con- 
firained to \ fie true Religion till he 

be convinced ; the truth of it : but yet 

retrained he r pheming the truth, and 

from feducing )us errours. 

2. Wee anA / profefle or praitifc, is 
not a rule of r lany times tolerate that 
in point of S/i :annot juftly be tolera- 
ted in point ( 

Againe, Pn tolerate offendours out 

of very necef^t^ iers are cither too many, 

or too mights inifh, in which refpcifl 

Havid tolerated j «ui/ ana niamurtbers, but againjl bis ivilL 

3. We anfwer further, that for thofe three Princes 
named by you, who tolerated Religion, we can name 
you more and greater who have not tolerated Hereticket 
and Scbifmaticket, notwithftanding their pretence of 
confcience, and arrogating the Crowne of Martyrdome to 
their fufferings. 

Conjlantine the Great at the requefl of the Generall 
Councell of Nice, banifhed Arriut with fomc of his fel- 
lowes. Sozom. lib. i. Ecclef. Hifi. cap. 19. 20." The 

London, 1677 ; Sozomen, £ri-/. //i^ffrj, 317, London, iSj^; Siinley, £ 
Bigller, London, 1S46, pp. }7, )8 ; CA«rr<ft, LeAure iv, p. 140, Am. E 

48 Tbe Bhudy Tenent. 

fiune Ctmflattthu made a ferere Law againft the Tiona- 
iifts' And the like proceedings againfl them were 
i&d by Valentinian, Grattan, and T&odofiui, as Auguf- 
tine reporteth in Eptft. i66.' Only Julian the Afofiate 
granted liberty to Herttickes as well as to Pagans, that 
he might by tolerating all iveeJs to grow, choake the 
vitals of Cirjtfws/Vj',* which was alfo the practice and 
fin of Valens the Arrian. 

Queene Elizabeth, as famous for her gevernment as 
any of the former, it is well knowne what Lawes (he 
made and executed againft Papijls. Yea and King 
James (one of your own witnelTes) though he was (low 
in proceeding againft Papijls (as you fay) for confcience 
lake, yet you are not ignorant how (harply and feverely 
he puni(hcd thofe whom the malignant world calleth 
Puritanes, men of more confcience and better faith then 
he tolerated. 

I come now to your third and laft argument, taken 
from the judgement of ancient and later Writers, yea 
even of Papijls themfelvcs, who have condemned perj'e- 
cution for con(cience (ake. 

You begin with Hilary, whofe teftimony we might 
admit without any prejudice to the truth : tor it is true, 
the Chriftian Cburcb doth not [12] perfecute, but is 
perfecuted. But to excommunicate an Herettcke, is not 

• Enfebii Pamphili, EctL Hift., De rey'iTrinflaiion, ii, 193. 

Via Conftimtni, lib. ii, cap. 66. This ■ S. Aug. Opera, torn, ii, (>■>;) Ad 

kowerer he repealed. " In ■ refcript Donitiftas, pp. 199, joo, Farinii, 1679. 

addrelTed 10 the \'ic*r Verinu*, in North t Neinder, Tbt Emftrtr "jMliax axi bii 

Africi, he iTiQied to (he Donaiini full Gtntrtiii*, it. by Cox, Seft. IV, p. 111, 

liberty 10 ifl according 10 tbtir «v« con- " Julian gave alt paniej among the Chrif- 
etjuat libcriy, with ihe hope 

The Bhtufy Tetunt. 

to periecute ; that is, it is not to puni(h an innocent, 
but a culpable and damnable pedon, and that not for 
confcience, but for perfiHing in errour againll light of 
confcience, whereof it hath beene convinced. 

It is true alfo what he faith, that neither the ApoJIles 
did, nor may we propagate [the] Chriftian Religion by the 
Sword : but if Pagans cannot be won by the ll^orti, they 
are not to be compelled by the Sword. Neverthelelfc 
this hindrcth not, but if they or any others lliould I'laJ'- 
phemt the true God, and his true Religion, they ought to 
be feverely punifhed ; and no lefle doe they dcferve, if 
xh^y /educe from the truth to damnable Herejie or Idol- 

Your next Writer (which is Tertullian) fpeaketh to 
the lame purpofe in the place alledged by you. His 
intent is onely to reftraine Scapula the Roinane Govern- 
eur of Africa from the perfecution of CbrijUans, for not 
offering facrifice to their gods: And for that end fetch- 
eth an argument from the \jVN oi Naturall Equity, not 
to compell any to any Religion, but to permit them 
either to belecve willingly, or not to belecve at all. 
Which wee acknowledge, and accordingly permit the 
Indians to continue in ~licir unbeleefe. Ncvcrtheleflc it 
will not therefore be lawfull openly to tolerate the wor- 
jbip oj" devils or Idols, or the J'edu£lion of any from the 

When Tertullian faith. Another mans Religion neither 
hurteth nor profiteth any ; it muft be underftood of 
private worjbtp and Religion pTo(eiieA in private : other- 
wife a falfe Religion profefled by the Members of a 
Church, or by fuch as nave given their Names to Chrijl, 
will be the ruine and de/blation of the Church, as - 

Tbe Blouify Ttntnt. 

appeareth by the threats of Chrill to the Cburcbet of 
Jifa, Revel. 2. 

Your next Authour Hierem crolTeth not the truth, nor 
advantageth not your caufe: for we grant what he faith, 
that Herefie mult bee cut off with the Sword of the 
Spirit. But this hindreth not, but that being fo cut 
downe. if the Hereticke ftill perJifl in his Herefie, to the 
JeduH ion q( oihcrs, he may be cut off" by the ctvill fword, 
to prevent the perdition of others. And that to bee 
Hieromes meaning appeareth by his note upon that of 
the Apoftic, [ A little Leaven Icavcneth the whole li4mpe\ 
thcretorc (faith he)' ^J'parke as foonc as it appeareth, is 
to be extinguidied, and the Leaven to be removed from 
the reft of the daiigb, rotten peeces of !'.:.m.' "Tc to be cut 
off, and a J'cahbed heaji is to be driven froni tlie llieep- 
fold : left the labole bauj'e, maffe of dough, body ^nAjiocke, 
be fct on fire with the /parte, bee fowred with the 
Leaven, be putriJied with the [i 3] rotten Jiejh, perilh by 
ihc /cabbed beaji. 

Brentius (whom you next quote) fpeaketh not to 
your Cau/e. We willingly grant him and you, that Man 
hath no power to make Laives, to bind Con/cience. But 
this hindreth not, but that Men may fee the Lawes of 
Go^obferved, which doe bind Conicience. 

The like Anfwer may be returned to Luther, whom 
you next alleadge. Firft, that the Government of the 
Civill Magi/irate extendeth no further then over the 
Bodies and Geodt of their SubjeiAs, not over their Soules; 
And therefore they may not undertake to give Lawes 
to the Soules and Can/ctencet of Men. 

Secondly, that the Church of Chrill doth not ufe the 

T&e Btva^ Taunt. 

Arme of Secular Power to compell men to the Faitb, 

or profeflion of the Truth; for this is to be done by 
Spiritualt weapons, whereby Cbrijlians are to be exbortea, 
not compelled. 

But this hindreth not that Chrijliam Unning againll 
light of Faith and Conjdence, may jullly be cenfured by 
the Church with Excommunication, and by the Civill 
Sivorti alfo, in cafe .they fhall corrupt others to the per- 
dition of their Soule:, 

As for the Ttjiimony of the Popijli Boot, we weigh it 
not, as knowing (whatJbever they fpeake for Toleration 
of Religion, where thcmfelvcs are under Hatches) when 
they come to fit at Sterne, they judge and praitife quite 
contrary, as both their Writings and yudiciall proceed- 
ings have teftified to the World thefe many ycares. 

To fliut up this Argument from TejUmonie oi IVriters. 
It is well known, Augujline retracted this Opinion of 
yours, which in his younger times he had held, but in 
after riper age reverfed and refuted, as appeareth in the 
fecond Book of his Retradations, chap. 5. and in his 
Epiflles 48. 50. And in his i. Book againfl Parmeni~ 
anus, cap. 7. he ftieweth, that if the Donatijls were pun- 
iflicd with death, they were juftly punifhed. And in 
his 1 1 Trailatc upon John, They murther, faith he, 
Soules, and themfel ves are afflifted in Body : They put 
men to everlajting death, and yet they complainc when 
themfelves are put to fuft'er temporall death.' 


S. Aug. Opera, Rctraflitionum lib. Tr, xi, \%, Com. iii, pxn. t, }S]. Thb 
cip, V, tom, i, p. 4], Epi. 9J, iS;. chingc of opinion in St. Augufliae in 
De CorreAione Do- regitd lo tht employment of force i 

5* The BlotiJy Tenent. 

Oftatus in his 3. book,' juflifieth Maebariui, who 
hact put ibme Hereticks to death ; that he had done no 
more herein then what Mo/es, Pbineas^ and Edias had 
done before him. 

Bernard in his 66 Sermon in Cantica :' Out of doubt 
(faith hej it is better that they fliould be rcftrained by 
the Sword of Him, who beareth not the Sword in vaine, 
then that they fliould he fuffred to draw many [ 1 4 1 others 
Into their Errotir. For he is the Minijhr of iiod for 
It^ratb tu CT'cry evill doer. 

C<?/t'/ff/ judgement is well knowne, who procured the 
death q( Michael Servetus for pertinacie in Herejie, and 
defended his fadt by a Book written of that Argument.' 

Beza alfo wrote a Booke de Hareticis Morte pleStendis, 
that Heretich ZTc to be puniflied with Death." Aretius 
likewtfe tooke the like courfe about the Death of Valen- 
tintis Genlilis, and Juflified the Magidrates proceeding 
againft him, in an HiHory written ot that Argument.' 

propofed ind founded, which tempered 
ibosgh it (vu, in itt pnAicil i^iplici- 
tioo, bv hit own pioui, phllimhropic 
rpiric, nevertheleri coniiincd (he germ 
of that whole fjllem ol' Ipirituil del'pm- 
ifin, of inioletmee ind perfccuiion, 
which ended in the tribuntls of ihe in- 

■ S.Oputi Opera, p.7S,Panrii*, 1679. 

• S. Bernirdi Oper*, i,ioin, 4, p. 1499, 
Ptrilili, 16S0. 

1 Cilvini Optra, ton), viii, p. ;iO, Am. 
fterdam, 1667. 

* Beza TrafL Theol. torn. I, p. B5. 
edit. i;8i. (Undcrhilt.) Dt H^rtliai m 
Cnrifi MagifirtiM Puaitnia, OftiiaU, p. 
8i. Geneva. i6;g. 

1566) fupptirld Bcrnz itFctli brevis hil- 
lom.etc. Geneve, I S67. 
A Sb>n llijhn if VitfMiHai Qiniilh 

Ibt Triib.-iji. -frjfJ, ciHJimii/J and fKI 
It Dfaih if ih( Prtlcftanl Rrfirmtd Cilj 
tnJ CI'Mrr'b 1/ Bir» m Suiizrr/unJ, fir 
sffrriing ibt Tbrrt Uiviiit Ftr/tai if tbt 
Triaitj /• it Tbret UiJIiK/t, Eirrnal 
Stirili, iSt, Wrote in I^iin by Bene- 
diflui Arctium 1 Divine of thii Church : 
and now tran(li(ed into Knglifb for the 
ule of Dr. SherlocV. London, 1696. 

For «n account of Geniitii l*ee Baylt't 
Di{lii*4rj, iii, p. I ;], in. Gmtilii. R. 
Wijlice, AmilriMilariaK Bitgrafbj, \, 
J51. C. C. Sand. Biiliilbeea Ami-lrini- 
)ac. Spon, H.jhi, 

Tbt Slouiiy Tenestt. 53 

Finally, you come to anfwcr fome maine Objection^ ^ 

IS you call them, which yet are but one, and that one 
objeiteth nothing againfl what we hold. It is (fay you) 
no prejudice to the Common-wealth, if Libertie of Con- 
fcience were fuffred to fuch as feare God indeed, which 
you prove by the examples of the Patriarchs and others. 

But wc readily grant you, Libertie of Confcicnce is 
to be granted to m"" *^^f ffar*. Cin,\ indeed, as knowing 
they will not perl; r turbulent Schifmc, 

when they arc convi nee of the fmfuliielTc 


But the Queftion Heretick after once 

or twice Admonitioi. r convidion) or any 

other fcandalous and ler, may be tolerated, 

either in the Churcl ommunication, or in 

the Common-wealtl' puniflimcnt as may 

preferve others from damnable infeiftion. 

Thus much I tl II to be fpokcn, for 

avoyding the Grouna our. 

I forbcare adding iv^muiis 10 juftific the Truth, 
becaufe you may Bnde that done to your hand, in a 
Treatife fent to fome of the Brethren late of Salem, 
who doubted as you' doe. 

The Lord Jefus lead you by a Spirit of Truth 
into all Truth, through Jefus Chrift. 

■ " Writing 10 one Mr. Hill," fiyi " lent to Tonic ot the Brethren Iile of 

Williimi in I note to thii fcntencc in Silem," ii ■ point difputed beiween Cot- 

Thc BInij Ttmin jtt mtu iUii/j. p. 190. ton tni Williinu. WillUmi hid idded to 

The " treiiife" ii "A Model of Church the title, follo.witie the ibov« him or Cot- 

■nd Civil Power" which is "examined ton'i, "Compared by Mr, Coiionnd the 

■nd mfwered " in ihefecond pirtof ihit MiniUcrs of New England, and fenc to 

work. Chap. Ixixii. By whom ii wm the Church at Salem." BUm^ TtMtwi.p. 


Tin BImij Tcitim. 

(pretended) fuch i Model! compolcd by 
them wii lent to Silem ; Hereupon it 

1 1 8. Conod replied that (hnii 

ilcMible filflicxil." "For Mr. Cotton. 

I know, thit he wis none of ihcm that 

eoinpored it." *■ Howfoever ihii Modell 

nmc 10 Salem, the Mintfleri fay, it vrii wu rhit the Difciiircr wrote on purpore 

not fent bv them." BliKth Tcnnt tl't/hfJ, to hi» worthy friend Mr. Shirpe (elder 

p. 191. ".Ajainft ihii muAering charge of the Church of Salem (fo exiled) for 

of double filfhood," Willjanii.afterquo- (he light of it, who accordingly lent it 

ting thii doting paragraph of Cotign'i to him." The Bht^ Tentml jrt mtrr 

aofncT to the pritcner'i argument, fayi, iAWr, p. 191. 

" To my knon-ledge it «vu reported 


A Reply to the aforefaid Answer 

of Mr. Cotton. 

In a Conference betweene 



Trarf. T N what darke corner of the World {fvtft 
I Peace) »Tciae two met i How hath thispre- 
-■- icnt evill /f erW baniflicd Me from all the 
Coafts & Quarters of it ? and how hath the Right- 
eous God in judgement taken T6ee from the Earth, 
Rev. 6. 4. 

Peace. 'Tis lamentably true [hlefed Truth) thc/oa»- J^^wd 
dations of the World have long been out of courfe : i"^i"^ 
the Gates of Earth and He// have confpircd together fcMom 
to intercept our joyfull meeting and our holy ^^z.*™*"** 
With what a wearied, tyred Wing have I flowne over 
Nations, Kin^dontj, Cities, Townet, to finde out pre- 
cious Truth? 

Truth. The like enquiries in my flights and trav- 
ells have I made for Peace, and {lill am told, fhe hath 
left the Earth, and fled to Heaven. 

Peace. Deare Truth, What is the Earth but a dun- 

56. The BlaiJy Tenent. 

Peace. O whcre*s the Promife of the God of 
Heaven, that Rigbteoufnes and Peace Ihall kiffe each 
other ? 

Truth. Patience (fweet Peace) thefc Heavens and 
Earth are growing Old, and fhall be changed like a 
Garment, Pfal. ro2. They (hall melt away, and be 
burnt up with all the fVorks that are therein ; and 
the moft high Eternall Creatour, lliall glorioufly 
create New Heavens and New Earth, wherein dwells 
Righteoufnejfe, 2 Pet. 3. Our Htps then ftiall have 
their endlejfe date of pure and fwceteft ioyes ? till then 
both Thou and / muft hope, and wait, and beare the 
furie of the Dragons wrath, whole nionjlreus Lies and 
Furies (hall with himfelfe be caft into the /eie of 
Fire, the J'econd death. Revel. 20. 

Peace. Moft precious Truth, thou knoweft we are 
both purfued and [ 1 6] laid [in wait] tor : Mine heart 
is full of fighcs, mine eyes with teares: Where can 
I better vent my full opprelfed hoj'ome, then into thine, 
whofe faithfull Ups may for thefe few houres revive 
my drooping wandring fpirits, and here begin to 
wipe Teares from mine eyes, and the eyes of my deareft 
Children ? 

Truth. Sweet daughter of the God of Peace, begin ; 
powre out thy Jerrewes, vent thy complaints : how 
joyfuU am I to improve thefe precious Minutes to 
revive our Hearts, both thine and mine, and the 
hearts of all that love the Truth and Peace, Zach. 8. 

Peace. Deare Truth, I know thy birth, thy nature, 
thy delight. They that know thee, will prize thee 

The Bfoiufy Tenent. 

her famous Attorney Sir Edward Coke:' Mr. Attour~ 
tuy^ goc on as thou had begun, and flilt plead, not 
pro Domina Regina, but pro Domitia Verttate. 

Truth. Tis true, my Qrowne is high, my Scepter's 
ftrong to breake Aovin Jirongejl holds, to throw down 
higheft Crownes of all that plead (though but in 
thought) againd me. Some few there are, but oh 
~'uth and dare to plead 

•.-cloth. Revel. 1 1. 

ke Bowes to Hioot 


how few are valiant fnr 
my Caufe, as my I 
While all mens To 
out lying words agi 
Peace. O how co 
leje dates at thy holy 
Oracles of thy mout) 
arc Truth, and there 
drop as the hony-c«. 
part anon, let us (as ti 
and (according as th 

■ Sir Edwird Cole wis » piiron ot 
Willumi in hi* youth. During Wil. 
liimi'i fecond vifit lo EngUnd, 1651-4, 
he begun ■ corrcfpondence with Mn. 
SidleiT. Coke's dtughlcr. and in hit fird 
letter fiyi of him, " How many thouTand 
limes hive I hid honourable and pre- 
cious remembrance of hii perTon, and 
(he life, the writings, ihc fpccchcs, and 
(he examples ol ihai glorious light. And 
I may truly lay, that bcllde my natural 
inclination to ftudy and aflivtiy, hi> ex- 
ample, inftruAion and encoungcmeni, 
hive fpurred me on to ■ more thm ordi- 
niry, induftrious, and paiieni courfe in 
my whole courfe hitherto." To this let- 
ter Mrs. Sadleir put the following note: 
" This Roger Williams, when he was a 

<iall dayes and end- 
ig to the precious 
)rds of thy mouth 
n them ; Thy lips 
\ I fince we muft 
jrovc our Minutes, 
t) revive me with 

yuuin, would in fhort hand, nke (er- 
mons and fpeeche* in the Star dumber, 
■nd prcfent them to my deir father. He, 
feeing fo hopeful ■ youth, took fnch ■ 
liking CD him (hat he fem him in lo Sut- 
ton's Hofpitil [now the Charter Houfel 
and he was the fecond [hat was placed 
there: full little did he chink thac he 
would have proved fuch a rebel 10 God, 
the king and his country. I leave hii 
letters, that if ever he has the face to 
return into his native couotry, Tyburn 
may give him welcome." £lton, Lifi . 
f/* R*gtr Ifillitmi, pages 90, 100. He 
had fent ■ copy of the Blttdj Tntml 
to Mr*. Sadleir, which Oie refufed to 

- Tbe Blott^ Tetunt. 

thjr words, which are Iweeter then the honey and 
the honqr-combe. 

* TAEare Truth, I have two fad Complaints : 

fSS^ J-/ Firft, the moft fober of thy Witmffes, that 
Pea(«. dare to plead thy Cauje, how are they charged to be 
mine Enemies, contentious, turbulent, Jeditious f 

Secondly, Thine Enemies, though they fpeake and 
raile againft thee, though they outragioully purfue, 
imprifon, banijh, kill thy faithfull Witnejfcs, yet how 
is all vcrmillion'd o'rc for JujUce 'gainft the Here- 
ticks f Yea, if they kindle coalee, and blow the flames 
of devouring Warns, that leave neither Spirituall nor 
CiviU State, but burns up Branch \ 1 7] and Root, yet 
how doe all pretend an holy fFar ? He that iHls, and 
hee that's killed, they both cry out. It is for God, and 
for their confcience. 
Perfrcn- Tis true, nor one nor other feldomc dare to plead 
^^•^--^the mighty Prince Chrijl Jefus for their Authour, 
olriS.butyet both (both Protejlant and Papijl) pretend they 
Mofe» for have fpoke with Mofes and the Prophets, who all, 
Sw!'*"' ^*y *h*=y (before Chrijl came) allowed fuch holy per- 
J'ecutions, holy Warres againft the enemies of holy 

Truth. Deare Peace {to eafc thy firft complaint) tis 
true, thy deareft Sons, moft like their mother. Peace- 
keeping, Peace-making Sons of God, have borne and 
ftill muft beare the blurs of troublers of Ifrael, and 

The Blwdf Tenent. 59 

^rtfe is as when one letteth out Water, therefore 

(faith he) leave off contention before it be medled with. J 

This Caveat fhould kccpc the hankes mAJluces firme I 

and (Irong, t^a.t Jlrife, like a breach of •waters, breake 
not in upon the Ions of men. 

Yet firife muft be diftinguifhcd : It is mcejfary orSfrife^ 
unneceffary, godly or ungodly, Cbrijlian or uncbrijtian, '"*'" 

It is unnecejary, mourable, ungodly, »- Ungod- 

uncbrijiian, in moft irld, for there is a i' '*" 

pofsibility of keepii in moft cafes, and 

if it be pofsible, it is command of G^d 

that Peace be kept, J- 

Againc, it is nece^ 'e, godly, &c. with*- Godljr 

chill and earthly w. '■ the innocent, and 

lore/cue the opprefH txilpaivesAnAjawt 

of opprcfling pcrfecu Pj^l- 73- Job 29. 

It is as necejfary, \ourable, godly, and I 

Cbrijlian, Ko Jight the , with religious and 1 

J'pirituall Artillery, ana to contend earnejlly for the 
faith of fefus, once delivered to the Saints againft all 
eppofers, and the gates of earth and Ac//, w/r« or devilty 
yea againft P^a/ himfelfe, or an Angell ^toth heaven^ 
if he bring any other faith or doSlrine, fude verf. 4. 
Gtf/. 1.8. 

Peace. With the r/a/S/n^ of fuch ^rmw am I ncvcrA«iin«- 
wakened. Speakc once againe (deare Truth) to myj^if,^ 
fecond complaint of bloody perfecution, and devouringchrilb' ' 

•wars, marching under the colours of upright "iujUce, woH^ip » 
juiT/c i-o./-' 'hi* bed, 

and holy Zffl/r, &c. C«iit.i.i6 

Truth. Mine eares have long beene filled with a 

threefold dolcfull Outcry. 

6o The Blmfy Tetunt. 

ft.f'tr*'* ^^ of one hundred forty fburc thoufa.nd Virgtnt 

foM itTi^*^' ^4-) forc'd and raviftit by Ejnperours, Kings, 

falfe bed. and GovemouTs to their beds of worjbip and Religion, 

fet up (like A&fahms) on high in their fcverall States 

and Countries. 

Theci7 i8] Secondly, the cry of thofe precious ye«/M under 

To^uIm' ^^^ Altar (Rev. 6.) the feules of fuch as have beene 

Act the perfecuted and flaine for the teflimony and witnejfeof 

'*'"'■ y'J"'* whofe hloud hath beene fpilt like nvater upon 

the earth, and that becaufe they have held faft the 

truth and toitne^ of yejuj, agAintt the werjbipofthe 

States and Times, compelling to an unijbrmityoi State 


Thcfc cries of murthercd Virgins who can fit ftill 
and heare ? Who can but run with zeale inflamed to 
prevent the defiawring of chajie Joules, and fpilling of 
the hl'jud of the innocent ? Humanity ftirs up and 
prompts the Sonnes of men tt) draw materiall J'words ^ 
for a Virgins cbajiity and life, againll a ravijhing 
murtberer? And Piety and Chrtyfianity mutt needs 
awaken the Sons of God to draw the fpirituall ftvord 
(the Word of God) to prcfcrve the cbajiity and life of 
fpirituall Virgins, who abhorre the fpirituall defile- 
ments offalfe worjliip. Rev. 1 4. 
A cTjr of Thirdly, the cry of the whole earth, made drunke 
lie whole ^jjj^ the bloud oi its inhabitants, flaughtering each 
other in their blinded zeale, for Confcience, for Religion, 
againft the Catholickes, againft the Lutherans, &c. 

What fearfull cr/W within thcfc twenty years of 
hundred tboufands men, women, children, fathers, 
mothers, husbands, wives, brethren, fillers, old and 

The Blouify Tettfnt. 

mwtberedyfamijhedf And hence thefe cries, that men 
fling away ih.ti fpirttuall /word and fpirituall artillery 
(in ypiri/ua// znd religious caufes) and rather truft for 
the fupprcHing of each othci God, Confcitnce, and 
Religion (as they fuppofe) to i arme oi fiejb, and 
Jword oijieelt ? 

Truth. Sweet Peace, what haft thou there? 

Peace. Arguments againft perfeculion for caufc of 

Truth. And what there ? 

Peace. An Anfwer to fuch Arguments, contrarily 
maintaining fuch ferfecution for caufe oi Confcience. 

Truth. Thefe Arguments againft fuch perjecutiorifj^ 
and the Anfwer pleading for it, written (as Love' 
hopes) from godly intentions, hearts, and hands, yet in of 
a marveUous different y/Z/f and manner. The Argu-]*' 
ments againft perfeculion in tiiiike, the Anfwer for it,h 
(as I may fay) in hloud. >"' 

The Authour of thefe Arguments (againft ^r/^fw-*^ 
tioTt) (as I have beene informed) being committed by lii 
fome then in power, chfe prifoner to Newgate, for the '^' 
witnelfe of fomc truths oi Jefus, and having not the 
ufe of Pen and Jnke, wrote ihefc Arguments in Milke, 
in Iheets of Paper, brought to him by the Woman his 
Keeper, from a friend in London, as they/o/>//« of his 
Milk bottle. 

19] In fuch Paper written with Milk nothing will 
appcarc, but the way of reading it by fre being 
knowne to th.\% friend who received the Papers, he 
tranfcribed and kept together the Papers, although 
the Author himfelt'e could not correct, nor view what 
himfelfe had written. 

62 The Bloiufy Ttiunt. 

It was in mt/Jief tending to foule naitrijbmentf even 
' for Ba&et and Sucklings in CbriS. 

It was in milke, fpiritually wo/Vt', pure and -inno- 
■ cent, like thofc ivbilf Aorjej of the fror^ of frufh and 

mefhuiflc, and the "wbite Lhitifn or Armour of right- 
nufneffe, in the Army of y ejus. Rev, 6. 6c 19. 

It was in milke, foft, mecke, peaceable and gentle, 
tending both to the peace of Joules, and the peace of 
States and Kingdotnes. 
The An- Peace. The Anfwer (though I hope out of milkie 
in BlJ^.' P"*"^ intentions) is returned in bloud: blotuiy & Haugh- 
terous coHcluJions ; bloudy to t\\cJ'ouls of all tncn, forc'd 
to the Religion and Worjhip which every civil State 
or Common-wcalc agrecsi on, and coinpells all fub- 
jcfls to in a dilfcmblcd unij'ormitie. 

Bloudy to the bodies, Jirft of the holy wttnejf'es of 
Cbrijl Jejits, who tcftitie againft fuch invented wor- 

Secondly, of the Nations and Peoples flaughtcring 
each other for their fevcrall refpeAive Religions and 

TVa/A.TN the Anfwer Mr. Cotton firft layes downe 
A fevcrall diJHnBions and conclufions of his 
owne, tending to prove perfecution. 

Secondly, Anfwers to the Scriptures, and Argu- 
ments propofed againft perfecution. 
The firft Peace. The firft diftinfttion is this : By perfecu- 
diftinftion t'lQj, fQ[. caufc of Cotil'cience, " I conceive vou meane 


The Bhudy Tetunt. 63 

"you bel( in confeience to be the truth, or for 
" fra£iijin^ ne worke which you bclecvc in con- 
"feitnct to L- a religtout dutic. 

Truth. I a knowledge that to moled any perfon, ^*"'Vo* 
yew or G i, for cither profefling {loilrinf, or prac-^if^'j'jr, 
tiling worjuip meerly religiout or fpirituall, it is toruiTcd. 
perfecute him, and fuch a perlbn {what ever his doc- 
trine or praSlict be true or falTA fuffercth perfecution 
for confcitnce. 

But withall I def veil obferved, that 

this (Ujlin^kn is noi plete : For bciidc 

this that a man ni: i | 20] becaufc he 

holdcth or pradtilcii :evcs m conjaence 

to be a Truth, (as j *hich he was caft 

into the Lyons den, tiany thoufands of 

Cbrljlians, becaufe cafe to preach and Confri. 

praHij'e what they l Cmi commanded,*"" "'" 

v& thz jipojt Us ^ntw ^5'* ^ '*^y befides n^inej"*" 

this a man may alfc hccaufe hce dares from in 

not bt con/lraiticd to Vtsm to fuch do^n'tiesT^" **"'" 
and worjhips as are by men mvented and appomtcd. canftnin- 
So the three famous Jfwes were caft into the fiery e** w "- 
furnace for rcfufing to fall downe (in a mn-conformtty'*^ "' 
to the whole conforming world) before the golden 
Image, Dan. 3. 21. So thoufands oi Cbrijls •aiitnejfes 
(and of late in thofe bloudy Marian dayes) have 
rather chofe to yeeld their bodies to all forts of tor- 
ments, then to fubfcribe to doElrines, or praftife •wor- 
jhips, unto which the States and Times (as Nabu- 
cbadnezzar to his golden Image) have compelled and 
urged them. 

A chafte wifeviiW not onely abhorre to be reftrained 

64 The Bioiufy Tetunt. 

A AOx from her bup>ands 6eJ, as adulterous and polluted, but 
&9d.wor-*^'° abhor (if not much more) to bee condrained to 
Oiip like ■ the bed of a firanger. And what is abominable in 
chafl wife, corporally is much more loathfome xaffirituall tcbore- 
dome and defilement. 

The S^ak o? Cbrifi "Jefus who could not finde 
her foules beloved in the wayes of his worjbip and 
Mhiijlery, {Cant. i. 3. and 5. Chapters) abhorred to 
turnc alidc to other Flockes, IVerJbips, &c. and to 
imbrace the bofomc of a falfe Cbrift, Cant. r. 8. 


The fee- Pc<j«.'TpHc fccond diftin^aion is this. 

^.^^.^ J. In points of Doftrinc feme are funda- 

ijifcuflciL mentatl, without right beleefe whereof a man can- 
not be faved: others are circumllantiall and lelle 
principal], wherein a man may differ in judgement 
without prejudice of falvation on cither part. 
Godipeo- Truth. To this diJlhiHion I dare not I'ubfcribe, for 
pie miy xhcTi I (hould cvcrlaftingly condemne thoufands, and 
tittvtTr' ^^" thoulands, yea the whole ^i'ni*ri///'o« of the right- 
fundameii- f czr J, who fincc the falling away (from the firft prim- 
ul. ofvif.jjj^. ^^ 7^- j^ J v.-orlhip) have and doe erre 

aiip. lundamentally concerning the true ?iiatter, coiijlitution, 
gathering and governing ot the Church : and yet farre 
be it from any pious breajl to imagine that they are 
not favcd, and that their foules are not bound up in 
the bundle ai eternall life . 

We rcade of foure forts of fpirituall or Chriftian 
foundations in the New Tejiament. 

tte BImdj Trmtt. 


ner-ftone i Ife, the Lardjefus, on whom all depend, QiirituiH 
Ptrfons, L rine, Pra£1lces, i Cor. 3. J-™". " 

2. Minsjter tall foundations. The Church is built 
upon the foundation of the Apofitts and Prophets, 
Ephcf. 2. 20. 

3. The foundation of future rcjoycing in the fruits 
of Ohediencf, 1 Tim. 6, 

4. The foundation of Tiofirines. without the know- ^or^tja 

ledge of which, th 
Chrijl, according ti 
foundation or ^rin. 
works, F(i/VA towaru. 
Laying on of Hands, 
'Judgement. In (bin 
ing Baptlfiiies, & /.a 
be found to be ign 
and I yet cannot fee 
mean the light of the 
Gods people in the 

true profclfion of*/^^ 
tion, Heb. 6. TheS*;!? 
rWHiTf from dead lions of 
arine of Baw^«^ '^"^ ^^^''^ 
lion, and Lternali\on or 
vit, thofe concern- Worihip. 
J, Go</j people will 
! hundred yeares : 
It light is rifen, I 
m, in praflice.' 
art-waking, (Cant. 

5. 2.) in the life of prrjunaii grace, will yet be found 
flit aflcep in relpeA oi puiiike Cbrijiian H^orjhip. 

Gods people (in their fer/onj) are His, moft dearc 
and precious: yet in refpeft of theCAr^/an Worjbip^^^ 
they are mingled amongll the Babylonians, frombell. n 

' The doftrine of laying on of handt 
wai early idopied in fome of ihe Bap- 
tifl L-hurchcsof Rhode IHand. "About 
the year i6;3 or '54, ihere waj > divi- 
fion in the Bapiill Church at Providence, 
«bou( the righl of laying on of hands, 
* * '^ * but laying on of hands at 
length generally obtained," Callender, 
HiJIiriial Di/tiurfi. 114; Comcr'i Mi. 
Diary, Suplei, Anaali tf Prtvidnu, 

4IOi Bacliut, Churth Hifltrj tf Nem 
England, iii, 117. The idhercBU of 
thii practice formed an AITociatioQ of 
Churches about 1670, which Rill con- 
tinuei, though now quite fmalt. " They 
have eighteen or twenty churches, fix- 
teen ordained miniden, and about three 
ihoufand memberi." Appleton'a Amtr. 
Cjiltptdii, xiv. 

66 The Bhudy Temnt. 

I^^^J*' whence they are called to come out, not locally (as 
"''^**^ fome have faid) for that belonged to a material! and 
locall Bahell^ (and, literall BaMI and "Jerufalem have 
now no difference, John 4. 21.) but fplritualli and 
myftically to come out from her fins and Ahomina~ 

If Mr. Cotton maintaine the true Church of Cbrtfi 

to conflil of the true matter of holy perfons call'd out 

from the World ; and the true forme of Union in a 

Cburcb-Covenant \ And that alio, neither Nationally 

Provinciall, nor Diocejan Churches are of Cbrijls 

injlitulion: how many Thoufands oi Gods people of 

all forts, {Clergie and Laitie, as they call them) will 

thev findc both in former and later times, captivated 

in fuch National/, Prgi'iriciall, and DiocfJ'aii Churches ? 

yea and fo far from living in, yea or knowing of any 

The BrtMfuch Churcbet (for matter and forme) as they con- 

'fcod" "''^* "°^^ °"'y *** ^^ ""*» ^^^' untill of late ycares, 

people how few of Gods people knew any other Church then 

concern- the Parijb Church of dead ftoncs or timber ? It being 

xiiurt of * '*** marvailous light revealed by Chrijl yej'ut the 

thetnie Sun oi Right eoufne^'t, that his people are a Company 

Church, or Church of living ftoncs, i Pet. 2. 9. 

Mr.Cff/m And however his own Souk, and the foules of 

Hilfc?el-"'*"y others (precious to God) are pcrfwadcd to 

erne*,hi:i fcparatc from Nationally Provinciall, and Diocefan 

ing be- Churches, and to affcmble into particular Churches : 

^fJiJ'^'yct fince [22] there are no Parijh Churches in Eng-, but what are made up of the Parijb bounds 

"'*"°*^- within fuch and fuch a compafTe of io/f/"i-j; and that 

Tb« Blwdy Ttnait. 67 

how can ■ New-Englijh particuldr Churches '}oync'^* ^^^ 
with the ( Englijb Parijh Churches in fo inanj'"™^,^ 
Ordinances 01 JVord^ Prayer, Singing, Centrihution, ChiiHii 
&c. but they muft needs confeflTc, that as yet their ^'""=''- 
Soules are farrc from the knew/edge oi xhc foundation 
of a true Cbrijlian Church, whofc matter muft not 
only be living ftones, but alfo feparated from the 
rubbiJI} of Antichrillian confulions and defolations. 

Peace.'XT^Tllh may adde : How 

V V can cleare in i\\v& foun- 

dation of the true C who perfecutc and 

opprelTe their own | Brethren prefent- 

ing Light unto the Point ? But I (hall 

now prefcnt you \ is third diJiinBion. 

*' In point of Pradt bme concerne the 

" weightier duties 1 .%, What God wc 

" worlhip, and with wnat Kind or Worfhip : whether 
*' fuch, as if it be Right, fellowniip with God is held, 
*' if falfc, fellowftiip with God is loft. 

Truth. It is worth the inquirie, what kind ofTlwtnie 
Worjhip he intendeth ; for Worjbip is of various fig- ^f^ 
nification : whether in gencrall acceptation he meancmcDtill. 
the rightneffe or corrupineje of the Church, or the 
Minijtry of the Church, or the Miniftrations of the 
IVord, Prayer, Stales, &c. 

And becaufc it pleafeth the Spirit of God to make 
the Minijlry one of the foundations of the Cbrijlian 
Religion, (Heb. 6. 12.) and alfo to make the Minif- 
trie of the IVord and Prayer in the Churchy to be 

68 . The Blottdjr Teneitt. 

two Q>eciall works (even of the Apoftles themfelves) 
^^t 6. a. I fhall defire it may be well confidercd in 
the feare of God. 
Tbe New Yix^ Concerning the Mimfierj of the Wvrdi The 
Mmifteri ^tv}-Knglijb Minijlert, when they were new clewed 
MMBtne<!.& ordained Minijttrs in New-Engldd, muft undenia- 
bly grant, that at that time they were no Mini/lers, 
notwith Handing their profeflion of (landing fo long 
in a true Mint/try in 0/d England, whether received 
from the BIHiops (which fomc have maintained true) 
or from the People, which Mr. Cotton & others bet- 
ter liked," and which Minijlrie was alwayes accounted 
perpeluall and indelible: I apply, and askc. Will it 
not follow, that if their new Minijlry and Ordination 
be true, the former was falfc ? and if falfe, that in 
the[23]exercifeof it(nolwithftanding<i^/7/V/tV,^r<7f('j, 
intentions, labouri, and (by Gods gracious, unpromifed, 
& extraordinary blefling) fome fuccejfe) I fay, will it 
not according to this diliinftion follow, that accord- 
ing to vifible rult, Fellowjhip with God v/ as loft? 
Secondly, concerning Prayer ; The New-EngHJIi 

j^ ,„-[nft li-or/i/j&^/fl? of God by the Common or fct formes of 
rihe prayer, which yet tnemlclves praftifed in England, 
"'"^^notwithftanding they knew that many fcrvants of 
God in great fufferings witnefled againft fuch a Min- 
ijlrie of the fFord, and fuch a Minijlrie of Prayer* 
Peace. I could name the perj'ont, time and placey 

• "The Church of Brethren h«h the • Cotton'* v 

iew. on ihi» fubjcfl h»ve 

power, priviledgcs ar.d liberty to rhoofc alreidy been 

confidered by Profeilbr 

iheir officers." /te Ktyn if ite King- Dimjn in a noi 

tc lo Coiton's Jr/urr, &<;., 

Tit BImfy TtxiU. 69 


when fome of them were faithfully admonlflied for 
ufing of the Common prayer, and the Arguments 
prefented to them, then fecming wcakc, but now 
acknowledged found : yet at that time they (atlsBed 
their hearts with the praftice of the jiutbor of the 
QBunceli of Trent, who ufed to read only fome of the 
choiceft feleiled Prayers in the Majfe-bmke, (which 
I confelTc was alfo their own oraflice in their ufing 
of the Coiumon-Pri w according to this 

(iijlinilion, I ask wli fellowfhtp with GW 

in fuch prayers was 

■ ■■ 1 know no fiich ft'ithfi il«i from Bollon, where Cotton wm 
en, i> prcfcnicd lo ui in E £tor. Ki^\n, HiJItrj t/EMg/Md.i.ii^t 
menis aguinll ihe Common imden, BrilanmU, 464 ; Allen, Hifitrj 
though fuch ■ (hir.g pofTihl) ' Cniitj tf Liiml*, W, 1%%. 
howfocvcr lorgotien. Bui Thamii Hooker, who ii probabljr re- 
pctlwidcd 10 be uiceily till rred lo, wii miniller it Chelmsford in 
ui fiiiitied our heirii with ITc]!, i6i6-l6]a, and raine to ihis 
of the Author of (he Count luniry in ihc fime Ihip wiih Cotton in 
&c." Cotton, ThiSlikiiy Tt ijj. Mtlbtr'i Mugmtliii, 1,304. There 
page a. poOibty ■ clue here to Williams'i life 
" PolTitily Mailer Cotton i...^ , -cviauiiiihiicamingtoAmcrici, which 
mindf, [hit the dilculFcr Uiding with might Lc fullou'ed with iLlvintag;. 
hjmj'ctf ind one other of precious mem- Fithrr Piul S>rpi, the hiltoriin of the 
orie ( Miller HuoLer) to and from Sem- Council of Trent, i>i miny things fliowed 
pringhim; prcfcnied hit irgumcnt from hii independence of the Hqly Sea tnd 
Scripture, why he durit not joyn with provoked in enmity. Fither Courayer, 
ihcm in (heir ufe of Common Pwyerj who tr»n(l»ied hii Hiftory into French, 
and all the anfwcr that yet can be re- fayi that " Sirpi w» a Catholic in gen- 
membrcd (he difculFur received from cral, and fomctimei a Protellant in par- 
Mader Cotton, wai, that he felcfled ihc liculan. He obferved every thing in the 
good and bell prayeri in hii ufc of that Roinldi religion which could be praC' 
book, a> the Author of the Counccl of tlced without fuperllilion." An accouQl 
Trent wai ufed to do, in his ufitigof the of hii life is prefixed to Brent's tranlla- 
MalTc-book." Tbt BhiJy Tenet jit mart lion ofhii Hiftory, London, 1676. There 
bheJy, p. II. is a difcriminating notice of Sarpi, and 
Scmpringham, a feat of the Clinloni, of hii biographies, by Rev. James Mar- 
Earls of Lincoln, and of a Priory of (ineau, in (he tVtJIminfttr Rtv'tm, April, 
Cillercians, is a fmall parilh near Folk- lB]S. 
ingham, in Lincolnlhire, about eighteen 

TO Tie B/9iufy TenetU. 

Truth. Icouldparticularizeotherrx^r^/of ^er- 
Jbip, which cannot be denied (according to this dif- 
tinSiion) to be of the viaigbtier fotnts of the Law, to 
wit, [What God we iBorfbip, and with what kind of 
•svorJbipA wherein fcllowfhip with God {in many of 
our unclean and abominable Worjhtpi) hath been 
*••*?*•- loft- Only uptfn thefc premifcs I (hall obferve. Firft, 
worihi^ ^'ii^'tGodiil>t.o^\c,cvtr\x.hcJiari/larJ-bearersznA. leaders 
P<i God of them (according to this dillindVion) have worfliip- 
worih?p^^ P*^*^ ^^^ ('" ^^^^^ Uccpy ignorance) by fuch a kind of 
IVorfiup, as wherein Je//oia/bip with Ged is loft; yea 
alio this it is polTible for them to do, after much /ig&t 
is rifen agatnft fuch IVorJJjip, and in particular, brought 
to the eyes of fuch holy and worthy perfons. 
IiplemTeth Secondly, there may be inward and iecrel fellow- 
God ftt^Jbip with God in falfe MhiijUries of li^ord and Prayer, 
™"'jji,'(for that to the eternall prayfe of Infinite Mercy 
proniire,tobeyond a word or promife of God I acknowledge) 
f?"^^ when yet (as the diftinflion faith) in fuch worjbip 
eo^^fort to (not being right) fello-wjhip with God is loft, and fuch a 
Hii, in Jervice or minijlration muft be lamented and forlJiken. 
al^***' Thirdly, I obferve that Gods people may live and 
die in fuch kindes of icorjhip, notwithftanding that 
light from God publikely and privately, hath bccnc 
prcfented to them, able to convince ; yet not reach- 
ing to [24] their coriviilion and forfaking of fuch 
wayes, contrary to a eonclujioti afterward exjireft, to 
P . .wit, [That fundamentals are (b cleere, that a man 
menul* ofcannot but be convinced in Confcience, and therefore 
ctirifliiB that fuch a pcrfon not being convinced, he is con- 
"" -^^denmed of hiinji-lfe, and may be pcrjecuted iar linnlng 


The Bktufy Taunt. 71 

Fourthly, I obferve that in fuch a maintaining a 
clearnefle o^ fundamentals or waighticr points, and 
upon that ground a perfccuting of men, becaufe they 
finne againft their confciences, Mr. Cotton meafures 
that to others, which himfelfe when he lived in fuch 
praBices, would not have had meafured to himfelfe. 
As 6rft, that it might have beenc affirmed of him, 
that in fuch praflkes he did finne againfl his con- 
fcUnce, having fi ling about him. 

Secondly, that h ight lawfully have 

beene cut off by dt nt, as an Hereticke, 

finning againfl, his > 

And in this refpc of King lames was * "«"ble 

notable to a great j it converted {as is ^j^^,, 

faid by King "Jamei t, and counfellingto agraii 

the Kin% alterward he Non-confhrnnlis^°^-':'^ 

even unto death: I ath the King) if Iiumed 

had dealt fo with tl -conformity, where P'f'*<T"- 

hadrt thou bcene? '*'■ 


Peace/ 1 ^Hc next diftin£iion concerning the manner The 4. 

X oi perfons holding forth the aforcfaid ^;Jj£* 
praBices (not onely the waigbtier duties of the Law, 
out points o£ doBrine and worjhip IclTc principall.) 

" Some (faith he] hold them forth in a meeie and 
** peaceable way ; fome with fuch arrogance znA impet- 
" uoufnejfe, as of it felfe tendeth to the difturbancc of 
" civill peace. 

Truth, In the examination of this diJiinBion we 
fhall difcufle, 

7% the Bloiufy Tnent. 

^y^ Krft, what is chill Peaee^ (wherein we fhall vin- 

P«ce it. dicatc thy namte the better.) 

Secondly, what it is to hold forth a DoArine or 
Pradice in this impetUQufneJfe or arrogancy. 

Firfl, for civill peace, what is it but pax civitatii, 
■ the peace of the Citie, whether an Etiglijb City, 
Scotch, or Irijb Citic, or further abroad, French, 
Spartijfj, Turkijb City, &c. 

Thus it pleafed the Father o( Lights to define it, ' 

lereni. 29. 7. Pray for the peace of the City ; which 

peace of the City, or Citizens, fo compared in a civill 

way of union, may be Jntire, unbroken, fafc, &c. not- 

25] withftanding fo many thoufands of Gods people 

the *jev3es, were there in bondage, and would neither 

be cottjlrained to the ivorjljip of the Citic Babell, nor 

reftrained from fo much of the leorjbip of the true 

God, as they then could praAice, as is ptaine in the 

prafticc of the 3 Worthies, Sbadracb, Mijacb, and 

Abednego, as alfo ai Daniel, Dan. 3. 4c Dan. 6. (the 

peace of the City or Kingdome, being a far different 

Peace from the Peace of the Religion or Spirituall 

Ifor/hip, maintained & profcll'ed of the Citizens. 

This Peace of their Worjbip (which worjhip alfo in 

Godjpco-fome Cities being various) being a falfc Peace, Gods 

pie muft people were and ought to be Nonconforiiiitants, not 

con'formi- "^^ring either to be rejlraincd from the true, or con- 

unit 10 Jlrained to falfe Worjhip, and yet without breach of 

EvilU (he Civill or Citie-peace, properly lb called. 

Peace. Hence it is that fo many glorious and flour- 
The dif- idling Cities of the World maincaine their Civill 
between P^^cc, yca the very Americans & wildell Pagtim keep 

The Bbudy Tment. 73 

in on* nor the other can any man prove a true Church "•* CmTl 
of GcJ in thofe places, and confcqucntly no fpirituall ****' 
and heavenly peace: The fpirituall (whether 
true or falfe) ocing of a higher and farrc different 
nature from the Peace of the place or people, being 
mccrly and cflentially dvill and humane. 

Truth. O how loft are the fonnes of men in this 
point? To illuftrate this; The Church or company o( 
•worflAppen (whether true or falfc) is like unto a Body 
or Collcdgc of Phyjitians in a Citle ; like unto a Cor- 
poration, Society, or Company of EaJt-InJic or Turkie- 
Mercbants, or any other Societie or Company in Z,on- 
tion: which Companies may hold their Courts, keep 
their RecorJs, hold tli/'putations ; and in matters con- 
cerning their Soctelie, may dilTeni, divide, breake into 
Schifmes and FaBions, fue and implead each other at 
the Law, yea wholly breake up and diflblve into 
pieces and nothing, and yet the peace of the Citle not 
be in the leaft mcafure impaired or difturbed ; bccaufe 
the ejjhnce or being of the Cltie, and fo the ivell-lieing 
and peace thereof is eff*entially diftinft from thofcThedif- 
particular Societiej; the Citie-Courts, Citie-Lawes,^^^^ 
Citie-punijhmentj diftinfl from theirs. The Cttie wasspiritjiii 
before them, and ftands abfolute and intire, when*'"' Ci»'W 
fuch a Corporation or Societie is taken down. For """ 
inftan'ce further. The City or Civill Jiate of Ephefus 
was elFentially diflinft from the ivorj/jip of Diana in 
the Citie, or of the whole city. Againe, the Church 
oi Chrijl in Ephefus (which were Gods people, con- 
verted and call'd out from the worjliip of that City 
unto ChrijUanitie or worflnp of God in Cbriji) was 
diftinft from both. 

74 Tie Bloudy Tenent. 

^e^^ «6] Now fuppofe that GoJ remove the QandltH'tek 
Spirillar from Epbefui, yea though the v>Me Worjbip of the 

1 Efi 
•of I 

eiUie. Citie of Epbefus Aiould be altered : yet (if men be 
^^ 5 j.tfue and honcftly ingenuous to Citie-cownantj, Qem- 
QhritL Hi- ^'notions and Principles) all this might be without 
tinft in the leaft impeachment or infringement of the Peace 
Ephcfu.. of the Cify of Ep&efuj. 

Thus in the Citie of Smima was the Citie it felfe 
or Civill eflate one thing, The Spirituall or Religious 
(late of Smirna, another ; The Church of Qbrtji in 
Sminia, diftindl from them both ; and the Synagogue 
of the yewes, whether literally yewes (as Tome thinke) 
or myitically, falfe Chnjiians, (as others) called the 
Synagogue or Satban, Revel. 2. dillinift from all thefe. 
And notwithftanding thefe Ipirituall oppolitions in 
point of WorflAp and Religion, yet heare we not the 
leaft noyfe (nor need we, if Men keep but the Bond 
of Civility) of any Civil breach, or breach of Civill 
peace amongft them : and to perfccute Gods people 
there for Religion, that only was a breach of Civil- 
itie it felfe. 


Pm^.T^TOw to the fecond Quirie, What it is to 

i.^ hold forth Doftrine or Pradlicc in an 

arrogant or impetuous way ? 

The An- Truth. Although it hath not plcafcd Mr. Cotton 

't?*'*?°to declare what is this arrogant or impetuous holding 

, forth of DoBrine or PraBice tending to difturbancc 

Tbe Btotttfy Tetmt. 75 

u to take up the common reproachfull tfrfa/tf/zosofpo^j"**- 
the Accufer oi Gods children; to wit, that they are.^nu'rjio 
arrogant and impetuous: which charge (togetherbccoumcd 
with that of objiinacie, perlmacie, pride, Troublers of |"°?"" 
the Citie, See.) Sathan commonly loads the mcckeftuoui.'"'' 
of the Saititi and Witnejfes of Jefus with. 

To wipe off therefore thefe fowle iilurs and afper- 
Jions from the fairc and beautiful face of the Spoufe 
of ye/us, I (hall i fe 5 or 6 cafes, for 6 care* 

which Gods 'witm id Generations of*^"'" 

Men, have been cm ance, impitmufnes,^^ ^^'^ 

ice. and yet the Goa i Judge of all men, been bold 

hath gracioully difcli rom fuch crimes,' "*'""'• 

and maintained and 1 for his /aitS/ii// jogmt. 

and peaceable fervan 

Firft, Gods peopl ed, taught^ difputedCht\& Je. 

for divers months tuj Re/igion and ^^'or- ^l'^ ^J' 

ftiip, contrary to the jcfted [27] in thetcachpub- 

Towne, City, or Su ey have lived, or'''^'^')'' 

where they have tra»^..^v., na u.d the Lord ye/us„^„^ fy„* 
Hini/elje over all Galile, anA the j^po/iles after HimtJ»mcnijl- 
in all places, both in the Synagogues and Market- f ^^?^'' 
places, as appeares A£ls 17. 2. 17. >^^j 18.48. [4. 8.]ihe Relij- 
Yet this no Arrogance nor Iiiipetuoufneje. i-"!!- j*^ 

Secondly, Cods Jervarits have been zealous for their " ' 
Lord and Majier, even to the very faces of the Higheft, q^^ j-^ 
and concerning the perfons of the Higheft, fo far asvanineal. 
they have oppofed the Truth of God: So Eliah to»"f ""^ 
the face of Ahab, It is not /, but tbou, and thy Fathers ^^^loUVn 
houfe that troublcft IJ'rael : So the Lordjefus con- Higheft. 
cerning Herod, Goe tell that Fox: So Paul, GoA'^°^l^^ 
delivered me from the mouth of the Lion; and toaamt/im- 

7^ 7*Af Bletu^ Tetunt. 

""^^ jinanidSf ThoM vbited vail, and yet in til this no 
Arr^ance, nor Impftuoufnejfe. 

Thirdly, Gods people have been immoveable^ eonfiatit 
and refohed to the deatby in refuiing to fubmit to falfe 
Worjbips, and in preaching and prafeffing the true 
•icerjbip, contranr to exprefle command o( puhlicke 
Authority: So the thrct famous Worthies againft the 
command ai Nebuchadnezzar, and the unirormeron- 
formity of all Nations agreeing upon a falfe worjhip, 
Dan. 3. So the Apoftles {A£ls 4 and 5 chap.) and 
fo the witneffcs of ^efus in all ages, who loved not 
their lives to the death {Rev. 1 2.) not regarding fweet 
life nor bitter death, and yet not Arrogant, nor 
Godtpco- Fourthly, Gods people fince the comming of the 
maiMTn- ^'"i °^ if^'^'K the Lord Jefus, have openly and con- 
ed chrift ftantly profeft, that no Civill Magijtrate, no King 
Jefu* the nor Cafar have any power over the Soules or Con- 
uJUbz /"""^" of their Subjefts, in the matters of God and 
to the con- the Crowne of Jefus, but the Civill Magijlrates thcm- 
feience, fdvcs ; yea A'/fl^j and Keifars are bound to fubjcft 
their owne foulcs to the Minijlery and Church, the 
Poicer and Government of this Lord lefus, the King 
of Kings. Hence was the charge againft the Apof- 
tles (falfe in Civill, but true in fpiritualls) that they 
affirmed that there was another King, one lefus, A£ls 
17. 7. And indeed, this was the great charge againft 
the Lord lefus Himfelf, which the lews laid againft 
Him, and tor which he fuffered Death, as appears 
by the Accufation written over His Head upon the 

Tbe Blmdj^ Tenent. yj 

This fl is the fumme of all true preaching *t*« i 

of the G( r glad newes, viz. That God anointed Kin'^ione 

Jefus to b, 1 fole King and Govcrnour of all thcovereon- 
Ifrael of God i fpirituall and foulc caufes, Pfal. 2. 6. J^'^^" "- 
J '£ls i. 36. Y< this Kingly power of His he refolvcd,ii mie 
not to manage [28] in His owne Perfon, but Minif-P"»chiiig 
tcrially in the hands of fuch Meirengers which he 
fcnt forth to preach and hantife. and to fuch as { 

bclceved that wo 'oSn 17. And yet 

here no Arrogance 'e. I 

5. Gods people ir Minde and WillGodjpeo- ; 
of God concerning and Civill States? Vf 

1 1 1 1 ■ I - 11 /I Jcemedthe 

where they have li d in all fliew ofdiflurbcn 

common fenfe and ; if men looke not"''*^''''^' 

higher with the c^ langcr and over- 

throw the very Ci' ireth by all yere- ■ 

mies preaching anu ing Zedechia, his 1 

Princes and people, he charge of the I 

Princes againfl yert e difcouraged the j 

Army from fighting ugdunt mc Babylonians, and 
weakned the Land from its own defence, and this 
charge in the eye of reafon, feemed not to be unrea- 
fonablc or unrighteous, yer. 37. 38. chapters, and yet 
in yeremy no Arrogance nor Itnpetmufnejfe. 

6. Laftly, Gods people hy xhciv preaching, difputing, God' 
&c. have beene (though not the caufe) yet accident- ^pi^^ 
ally the occafion of great contentions and divilions,(icnGoDof 
yea tumults and uproares in Townes and Cities where """•'"- 
they have lived and come, and yet neither their Doc- 
trine nor themfclvcs Arrogant nor Impetuous, how- 
ever fo charged : For thus the Lord Jems difcovereth 

mens falfe and fecure fuppofitions, Luke 11. 51. Sup- 

78 The Blnufy Temnt. 

Po/e yt that I am come to give peace oh the earth t I 
tell you najt l>»i rather Jivifion, for from hence forth 
Jball there he five in one boufe drutded, three avainH 
tVBo^ and tve againft three, the father foal! be diviaed 
aga'mfi thefonne, and the fonne agatnfi the father, &c. 
And thus upon the occaiion of the Apoflles preach- 
ing, the Kingdome and WorOiip of God in Chrifl, 
were moft commonly uproares and tumults, where 
e\*cr they came: For mftance, thofe ftrange and 
monftrous uproares at Iconiutn, at Ephefus, at feru- 
falem, ABs 14. 4. ABs 19. 29. 40. ABt 21. verf 
30. 3»- 


Peace.'f'Y will be faid {deare Truth) what the Lord 
Xjefus and his MelTengcrs taught was Truth, 
but the queftion is about Errour. 

Truth. I anfwer, this diftinAion now in dilcuflion, 
concernes not Truth, or Errour, but the manner of 
holding forth or divulging. 
The ID. 29] I acknowledge that fuch may bee the way and 
^^f^^ manner of holding forth, (either with railing or revil- 
any ■ ing, daring or chalenging ijaeeches, or with force of 
grwilhewArnics, Swords, Guns, Prifons, &c.) that it may not 
^f^2j]*"only tend to breake, but may aftually brcakc the civJll 
y« all ire peace. Of pcace of the Citie. 

pure mdA Yet thefe inftances propounded are cafes of great 
"oppofiiion and fpirituall hoftility,- and occafions of 

The Bloudy Tenrnt. 

Cantic. I.) were of filveri both matter and manner, 
pure, holy, peaceable, and inoffenfive. 

Moreover, I anfwcr, that it is poflible and common 
for perfons of foft and gentle nature and (pirits to 
hold out faldiood with more feeming mceknelTe and 
peaccablcnefle, then the Lord Jcfus or his fcrvanis 
did or doe hold forth the true and everlafting Gofpell. 
So that the anfwerer would be requeued to explain 
what he means by this arrogant and impetuous hold- 
ing forth of any doftrine, which very manner of hold- 
ing forth tends to brcakc civill peace, and comes 
under the cognifance and correlation of the Civill 
Magiftrate : Left hee build the Sepulchre of the 
Prophets, and fay, If we had been in the Pharifes 
daies, the Romane Emperours dayes, or the bloody 
Marian dayes, we would not have been partakers 
with them in the blood of the Prophets, Mat. 23. 
30. who were charged with arrogance and impetu- 


2. 06. TT will here be faid. Whence then arifeth 
Peace. Xcivill dilTentions and uproares about matters 
of Religion i 

Truth. I anfwer: When a Kingdome or State,"^ 
Towne or Family, lyes and lives in the guilt of a^ 
falfc God, falfe Chrift, lalfe worfhip: no wonder ift* 
fore eyes be troubled at the appearance of the light, ^j 
be it never fo fwcct : No wonder if a body full of 

8o The Bbttdy Tenent. 

be troubled at the noife of fhrill (though filver) 
alarums: No wonder \£ AdonijabznA all nis com- 
pany be amazed and troubled at the found of the right 
Heyre[helr] Kmg^<i/(3/»0ff, I /jT/nj. i.[:] IftheHuf- 
bandmen were troubled when the Lord of the Vine- 
yard fent fervant after (ervant, and at laft his onely 
Sonne, and they beat, and wounded, and kill'd even 
the Sonne himielfe, becaufe they meant themfelves 
to feize upon the inheritance, unto which they had 
noright,JVfa«A.2i.38. [30] Henceallthofetumults 
about the Apoftles in the A£is, &c. whereas good 
eyes are not fo troubled at light ; vigilant and watch- ^ 
full perfons loyall and faithfull, are not fo troubled 
at the true, no nor at a falfe Religion of Jew or Gen- 
■ tUc. 
A pnpoH Secondly, breach of civil peace may arife, when 
JI^^Tef. ^*""* *"^ idolatrous prailiccs arc held forth, 6c yet no 
fitijer- breach of civil peace from the doflrinc or praftice, 
Z"""" or the manner of holding forth, but from that wrong 
and prepofterous way of fupprefling, preventing, and 
extingui(hing fuch doctrines or prai5lices by weapons 
of wrath and blood, whips, flockes, imprifbnment, 
bani^iment, death, &c. by which men commonly are 
* ' perfwaded to convert Heretickes, and to cafl out 

uncleane fpirits, which onely the finger of God can 
doe, that is the mighty power of the Spirit in the 
UglwoalT Hence the Towne is in an uproare, and the Coun- 
^*J^"try takes the Alarum to cxpell that fog or mift of 
dukseile. Errour, Herelie, Blafphemy, (as is fuppofed) with 
Swords and Guns; whereas tis Light alone, even 

7ht Blouify Tenent, 

nefle, which is able, in the foules and confciences of 

men to difpell and fcatter fuch fogges and darkneffe. 
Hence the Sons of men, (as David fpeakcs in 
another cafe, Pfal. 39.) difquiet themfelves in vaine, 
and unmercifully difquiet others, as (by the helpe of 
the Lord) in the fequell of this difcourfe fliall more 
appeare. I 


" Pm«."^T"Ow the lad diftinftionis this: "Perftcu- ' 
X^ "tion for Confcience, is either for a rightly 
"informed confcience, or a blindc and erroneous 

Anpw. Truth. Indeed both thefe confciences are P« 
perfecuted: but lamentably blinde and erronious will"*' 
thefe confciences (hortly appear to be, which out ofm 
zeale for God (as is pretended) have perfecuted either. «'■ 
And heavic is the doomc of thofe blinde Guides and" 
Idoll Shepherds (whofe right eye Gods finger of jcal- 
oufie hath put out] who Battcrmg the ten Homes or 
worldly Powers, perfwade them what excellent and 
faithful! fervice they performe to God, in perfecuting 
both thefe confciences : either hanging up a rightly 
informed confcience, and therein the Lord Jcfushim- 
felfe, betweene two malefa^ors, or elfe killing the 
erroneous and the blinde, like Saul (out of zeale to 
the Ifrael [31] of God) the poore Gibconites, whom 
it pleafed God to permit to live : and yet that hof- 
tihty and cruelty ufed againfl them (as the repeated 
judgement veare after yeare upon the whole Land 
after told them) could not be pardoned, untill the 

Tbe Blvu^ Taunt. 

death of the perfecutor Saul [and] hit fbns had 
appeafed the. Lords dirpleafure, 2 Sam. 21. 


Peace. \ Fter explication in thcfc DifHnAions, it 
./xpleafeth the Anlwerer to give his refblu- 
tion to the qucAion in foure particulars. 

Firft, that he holds it not lawfull to perfecute any 
for confcience fake rightly informed, tor in perfecu- 
ting fuch (faith he) Chrift hiinfclf is perfecuted: for 
which rcafon, truly rendred, hequotcs^^. 9. 4. Saul, 
Saul, icby perjecuteji thou me ? 

Truth. He that (hall readc this Conclufion over a 
thoufand times, Hiall as foone tinde darkneffe in the 
briglu beamcs of the Siinnc, as in this fo clcare and 
Iliininp a bcame of Tnith, vh. That Chrift Jcfiis in 
his Truth mull nut be pcrlccutcd. 

Yet this I muft aske (for it will be admired by all 
Ibber men) what Hiould be the caufe or inducement 
to the Anlwerers mind to lay down fuch 3 Polition 
or Thefis as this is, // // not lawfull to perfecute the 
Lord Jefus. 

Search all Scriptures, Hiftories, Records, Monu- 
ments, confult with all experiences, did ever Pharaoh, 
Saul, Abab, "Jezabel, Scribes and Phariles, the Jewes, 
Herod, the bloudy Neroes, Gardiners, Boners, Pope or 
Dcvill himfclfe, profcflc to perfecute the Son of God, 
Jcfus as Jcfus, Chrift as Chrift, without a mask or 
covering ? 

No, laith Pharaoh, the Ifraelites are idle, and there- 

The Bhutfy Tenent. 83 

a conrpiracy iinft Saul, therefore pcrfecute him:^"p«^- 
Naboth hath uiafphcmed God and the King, there- ^^"[jjp,^ 
fore ftonc him : Chrijt is a fcducer of the people, afciTenotio 
blafphemcr againft God, and traytor againft Crr/irr.Pf''^'^""* 
therefore hang him 1 Chriftians are fchifmaticall, ' _ 
faflious, hercticall, therefore perfecute them : The I 

Devill hath deluded John Hus, therefore crown him " 

with a paper of Devils, and burne him, &c. 

Peace. One thir tly in the Lords Alt perfc- 

over-ruling the pet Anfwerer, viz. ^chri'ft'' 

fecrct whifpering fn r\, that (although profeffe 

his foules ayme at t 1 wrought much ^'" '" P^'- 

for [32J Chrift in m ;niions, and Godsi,j" 

mercifull and patieni et he hath never 

left the Tents of fuel lev doc God good 

fcrvice in killing the nis fervants, and 

yet they fay, if wc 1 the daycs of our 

Vatliers in (iiiecne M ',. we would never 

have confented to fu e : And therefore 

when they pcrfecute Chrift jelus in his truths or fer- 
vants, they fay, Doc not fay you are perfecuted for 
the Word for Chrift his fake, for wc hold it not law- 
full to perfecute lefus Chrift. 

Let me alfo adde a fecond ; So farre as he hath 
beene a Guide (by preaching for perlecution) I fay, 
wherein he hath beene a Guide and Leader, by mif- 
interprcting and applying the Writings of Truth, fo 
far I fay his owne mouthes and hands ftiall judge (I 
hope not his perfons, but) his aflions, for the Lord 
Jelus hath fuftered by him, /!£l. 9. 3. and if the Lord 
Jefus himfclfc were prcfent, himiclfe ihould fufFcr 
that in his owne perfon, which his fervants witnelT- 
ing his Truth doe fuffer for his fake. 

The Bhu^y Tenent. 


J'MW.'T^Hcir fecond Conclulion is this : " It is not 
X "lawfull to perfecute an erroneous and 
"blinde confcience, even in fundamental! and weieh^ 
" points, till after admonition once or twice, Ttt. 3. 
"II. and then fuch confciences may be perfccuted, 
"becaufe the Word of God is focleare in fundamen- 
"tall and weighty points, that fuch a perfon cannot 
"but fin againft his confcience, and 10 being con- 
"demned of htmfelfe, that is, of his confcience, hee 
"may be perfecuted for {inning againll his owne 
" confcience. 

Truth. I anfwer, in that great battel! bctweene the 
Lord Jcfus and the Devill, it is obfervable that Sathan 
takes up the weapons of Scripture, and fuch Scripture 
which in fhew and colour was excellent for his pur- 
pofe : but in this 3. of Tilut, as Salomon fpeakes of 
the Birds of heaven, Prev. i. a man may evidently 
fee the fnare; and I know the time is comming 
wherein it (hall bee faid. Surely in vaine the Net is 
laid in the fight of the Saints (heavenly Birds.) 

So palpably grofle and thicke is the mifl and fog 
which Sathan hath ratfed about this Scripture, that 
he that can but fee men as trees in matters of Gods 
woriliip, may cafily difcerne what a wonderfull deepc 
Heepc Gods people are fallen Into concerning the 
vitlble Kingdome of Chrifl, in fo much that this third 
of Titus which through fearfull pro- [33] phanations, 
hath fo many hundred years been the pretended Bul- 
wark and defence of all the bloudy Wolves, dens of 

Tlx Bhuify Tamil. 


devouring the Witnefles of Jefus, fliould now be the 
refuge and defence of (as I hope} the Lambcs and 
little ones of Jefus, yet (in this point) fo preaching 
and pradtifmg fo unlike to themfelvcs, to the Lord 
Jefus, and lamentably too like to His and their Pcr- 


PMW.TJRight Truth, fincc this place of Titus is 
JLJfucn a pretended Bulwark for pcrfecuting 
of Hercticks, & under that pretence of pcrfecuting all 
thy followers, I befcech you by the bright bcames of 
the Sun of Righteoufnetrc, fcatter thcfe mifts, and 
unfold thefe particulars out of the Text : 

Firft, What this Man is that is an Hereticke. 

Secondly, How this Hereticke is condemned of 

Thirdly, What is this (irft and fecond Admonition, 
and by whom it is fuppofed to be given. 

Fourthly, What is this rcjefting of Him, and by 
whom it is fuppofed this Rejedlion was to be made. 

Truth. Firft, What is this Heretick? I find him™ 
commonly defined to be fuch an one as is obftinaten 
in Fundamentalls, and fo alfo I conceive the Anfwerertn 
feems to recent' him, faying, That the Apoftlc renders 
this reafon, why after once and twice Admonition, 
he ought to be perfecutcd, becaufe in fundamental! 
and principall points of Doftrine and Worfliip, the 

■ Rtffnt, which in it) earlier tneinlng inlUncei, fee Richirdfon, D 
cirried (he idea of iti Liiin looc, — Trench, GItfcrj if Emglijb Wt 

86 The Bhtufy Tenent. 

Word of God is fo dearc, that the Hereticke cannot 
but be convinced in his owne Confcicncc. 

But of this reafon, I finde not one tittle mentioned 
in this Scripture ; for ahhough he faith fuch an one 
is condemned of himlelfe, yet he faith not, nor will 
it follow that fundamentalfs are fb cleare, that after 
iirft and fecond Admonition, a perfon that fubmits 
not to them is condemned of himfelf, any more then 
in Iclfer points. This 1 1 verfc hath reference to the 
former vcrfcs. 7itus an Evangclift, a Preacher of 
glad Newes, abiding here with the Church of Chrift 
at Greet, is required by Paul to avoid, to rcjcft, and 
to teach the Church to rcjeft Genealogies, difputes, 
and unprolitable queflions about the Law: Such a 
like charge it is as he gave to Tiimtby, left alfo an 
Evangeliftat Ephefus, i 7im. 1.4. 
34] If it (Iiould be objected what is to be done to 
fuch contentious, vain drivers about Genealogies and 
qucftions unprofitable ? The Apoftle feems plainly to 
anfwer, Let him be once and twice admoniflied. 

Ob. Yea, but what if once and twice admonition 
prevaile not f 

The Apoftle fcems to anfwer, w/'inVti- rti.fV/«i«r«i', 
and that is, the man that is willfully obfltnate after 
fuch once and twice admonition, RejcA him. 

With this Scripture agrees that of i Thn. 6. 4, 5. 
where Tiimtby is commanded to withdraw himfelte 
from fuch who dote about queflions and flrife of 

All which are points of a lower and inferiour 
tailing within the tearms 1 

Tbe Blmiif Tmmi. 

fbundatioiis of the ChrifUtn Profeffion. to wit» 
Rq>entance from doid worker Faith tovmds God^ 
the doArine of Baptifmes^ and of laying on of handi^ 
the Refurre£don» and eternall Judgement^ Hfk. 6. 2. 

Concerning thefe Fundamentalls (although iioth- 
ing is (b little in the Chriftian Wor(hip,' but may be 
referred to one of thefe fix, yet) doth not Paul to Tim-- 
oiby or Titus ibeake in tho(e places by me alledged^ 
or of any of thefe, as may evidently appeare by the 
context and fcope ? 

The beloved Spoufe of Chrift is no receptacle for 
any filthy peribn, obftinate in any filthynelie againft 
the purity of the Lord Jefus, who hath commanded 
his people to purge out the old leaven, not only 
greater portions, but a little leaven which will leaven 
the whole lumpe ; and therefore this Hereticke or 
obftinate perfon in thefe vaine and unprofitable quef- 
tions, was to be rejedted, as well as if his obftinacie 
had been in greater matters. 

Againe, if there Were a doore or window left open 
to vaine and unprofitable queftions, and (innes of 
fmaller nature, how apt are perfons to cover with a 
(liken covering, and to fay. Why, I am no Hereticke 
in Fundamentalist fpare me in this or that little one; J 
this or that opinion or fraSice^ thefe arc of an infe-g< 
riour circumjlantiall nature ? &c. » 

So that the coherence with the former vcrfes, and 
xhtfcope of the Spirit of God in this and other like 
Scriptures being carefully obferved, ihis Greek word 
Hereticke is no more in true Englijb and in Truth, 
then an objiinate or wilfull perfon in the Church of 

88 Tbe Blmitfy Tetunt. 

Creet, ftriving and contending about thofe unprofit- 
able Si^ftions and Geaealogies, Sec. and is not fuch a 
mender intended in this place, as moft Interpretert run 
upon, to with, [wit] One obfiinate in Funaamentallt,' 
and as the Anficerer makes the [35] ApofiU to write 
in fuch Fundawentath and princtpan points, wherein 
the Word of God is fo clcare that a man cannot but 
be convinced in confcience, and therefore is not per- 
fected for matter oS confcience, but for finning againft 
his confcience. 


Pctf^.T^rOw in the fecond place. What is this Self- 
X Al condemnation f 

Truth. The Apojile feemeth to make this a ground 
of the rejeHing of fach a pcrfon, bccaufe he is fub- 
•certed and Jinnetb, being condemned of himfelfc : It 
will appeare upon due fearch that th.K Jelfe-condemn- 
ing is not here intended to be in Hcreticks (as men 
fay) in fundamentalls only, but as it is meant here, in 
men obftinate in the leder Qucflions, &c. 

Firft, he is fubverted or turned crooked, i?i;pasTai, 
a word oppofite to Jlreigbtnejfe or rigbtnejfe: So that 
the fcope is, as I conceive, upon true and &ithfull 
admoaittstt. once or twice, the pride of heart, or heat 

' The bell recent comm«n[«ori fuftain iind. Thu» then,; Si^ptun^ 

WillUm* in ihii view. "The term will here be one who givei rifi; (» fiich 

a-iiiauz ocnin but twice in St. Piul'i divirioni by erroneou* teaching, not 

Epiftlei. In neither care doc* the word necel&rily of a fundi men tally heterodox 

fccii) to imply fpecially ■ the open nature, h\i\ of lliS llind jufl defcrlbed. 

•A The Blowfy Tefient. • 

oivoratb, drawes a vaiie over the eyes and heart, fo 
that the foule is turned loofed and' from the checks 
oi truth. 

Secondly, )\cfnneth, ifiapTauti, that is, bcingyu^^- 
tedor turned afidc ; he^nnetb or wanders from the path 
of Truth, and is condemned by bimfelfe (wrwrfrajr/wroj-, 
that is, by the fecret cbeckes and wbifpermgs of hiscf 
owne conj'cience, which will take Gods part againft a*^ 
mans feltc, in fmiting, accufing, &c. 

Which checks oi confcience we findc even in Gods 
owne dear people, as is moft admirably opened in 
the 5 of Cant, in thofe fad, drowfie and unkinde 
pajjages of the Spoufe in her anj'wer to the knocks and 
calls of the Lordyefus; which Gods people in all 
their awakening acknowledge how deigntly they 
have liftned to the checks of their owne conj'ciences. 
This the Anfwerer pleafeth to call finning againft 
his conj'cience, for which he may lawfully be perfe- 
cuted, to wit, for linning againft his conj'cience. 

Which canclujion (though painted over with the 
Vermillion of mijlaken Scrtpture, and that eld dreame 
of "Jew and Gentile, that the Crowne of Jefus will 
conlift of outward materiall gold, and his J'word be 
made of iron or Jleele, executing judgement in his 
Church and Kingdome by corporall punijbment) t hope 
(by the afliftance of the Lord Jefus) to manifeft it to 
be the overturning and rooting up the very founda- 
tion and [36] roots of all true ChriJlianity, and abfo- 
lutely denying the Lord Jefus the Great Anointed xo 
be yet come in the Flefti. 
■ " And " fhould precede " loofed." 

90 The Bivudy Tenent. 


THis will appeare, if we examine the two laft 
paries of tais place of Titut: to wit, 
Firft, What this Admonition is ? 
Secondly, What is the Rejection here intended? 

Rejfff him. 

Firft then, Titut^ unto whom this Epifile & thefe 
direiiions were written, (and in him to all that fucceed 
him in the like work of the Gefpell to the Worlds 
end) he was no Mtnifter of the C/u/7/ State, armed 
"T'jt U with the majejiie and terrour of a materiall fteord, 
frwnd i' ^v^o might for offences againft the civill fiate, inflift 
monition, punijbmtnts upon the bodies of men, by impriJoniHents, 
-is:bippings,Jines, batiiJijHient, death. Titus was a Min- 
ijler of the Gofpel or Glad tidings, armed onely with 
the Spiritual! J'word of the Word of God, and fuch 
Spirituail weapons as (yet) through God were mighty 
to the carting down of Jlrong holds, yea every bigb 
thought of the bighcji bead and heart in the world, % 
Cor. lo. 4. 
Wh,, die Therefor -hefe firft and fecond Admonitions were 
^f^e"* not civill or crporall punishments on mens perfons 
Heredck or purfts, which the Courts of Men may lawfully 
*'"" inflift upon MalefaSlers : but they were the repre- 
hensions, convidlions, exbortations, and perfivajions of 
the Word of the Eternall God, charged home to the 
Confcience, in the name and prcfence of the Lord 
ytftis, in the middeft of the Church. Which being 
defpifed and not hearkned to, in the laft place fol- 

Tie BJMj f Tama, 91 

and CSm^/ •* ndther [of] which (no nor any l^^^'^^^?^ 
fitmflment) Titus nor the CSinrch at Crete had tnySieUw, 
power to exercife. But it was that dreadfull cutting orpiag oni 
off from that vifible Head and Boih. CbriJI Jefus tndfgf »{^ 
his Cburcb ; that purging out of the old kaven from Excom- 
the lumfe of the Satnts; the putting away of thenumct. 
evill and wicked perfon from the holy jLand and Cmt- g^^h^ * 
monwealtb of Gods IJrael^ i Con 5. where it is obierv- 
able, that the (ame word ufed by Mofes for putting 
a malefactor to deatb in typicall ijrael^ by fworl^ 
Jioning^ &c. Deut. 13. 5. is here ufed by Paul for 
the fpirituall killing or cutting off by Excommunica^ 
tion, I Cor. 5. 1 3. Put away that evill peribn, &c« 

Now I dc^re the Anfwerer, and any, in the holy 
awe and feare of God to confider. That 
37] From whom t\ic Jirfi and fecond Admonition was 
to proceed, from them alfo was the rejeSling or 
calling out to proceed, as before. 
But not from the Civill Magijlrate (to whom Paul 
writes not this Epijlle^ and who alfo is not bound 
once and twice to admonifli, but may fpeedily 
puni(h, as he fees caufe, the perfons or purfes of 
Delinquents againft his Civill State :) but from Titus 
the Minijler px Angel of the Cburcb^ and from the 
Church with him, were t\ic(tjirji and fecond Admo^ 
nit ions to proceed ; And 
Therefore at laft alfo this RejeSling^ which can be no 
other but a cajling out, or excommunicating of him 
from their Church-focietie. 
Indeed, this rejecting is no other then that avoyd^ 
ing which Paul writes of to the Church of Chrijt at 
Rome^ Rom. 16. 17. which avoyding (however wofully 

9» Tie Bimfy Tment. 

perverted hy Corpc to prove perTecution) belonged to 
the Governours of Cbrijh Cburcb & Kingdome in 
Rome, and not to the Roniane Eniperour for him to 
rid and avoyd the World of them, by bloody and 
cryxtAX Perfecution. 


c''*^''fif ■'''^^'•'T^Hc third Conclufion is j In points of Icfler 
UtfaTiM. -^ moment, there ought to be a Toleration. 

Which though I acknowledge to be the Truth of 
God, yet 3 things are very obfervable in the manner 
SathiBi of laying it down ; for Satban ufcih excellent arrowes 
poi.cie. (^j j^^j market, and fometimes beyond the intent, and 

hidden from the eye of the Archer. 

The An- Fifft (faith he) fuch a pcrfon is to be tolerated, till 

RrtL'wth ^God mzy be plcafed to rcvcale his Truth to him. 

Tolert- Trutb. This is well obferved by you ; for indeed 

tion. this is the very ground why the ApojUe calls for mecke- 

nejFe and gcntlcnclfe toward all men, and toward 

fuch as oppofe thcmfelves, 2 7lm. z. becaufc there 

is a peradventure or // may be ; It may be God may 

give them Repentance. That God that hath Hiewen 

Pitience wtTfy to onc, may rticw w/tTry to another : It may be 

^°^'^ ^nx. eye-fahe that anointed one mam eye who was 

the oppo- blinde and oppofitc, may anoint another as blinde and 

file. oppofite : He that hath given Repentance to the huf- 

band, may give it to his "wife, £cc. 
^ Hence that Soule that is lively and fenfible of mercy 

received to it felfe in former blmdnejfe, oppofition and 
cnmitie airainn: God, cannot but be patient and iientle 

Tbe Bloudy Tetten/. 93 

38] to be come, and juftifie their Tore-fathers in mur- T*** 'V' 
thering of him : Toward the Turket, who acknowl-s"*fe°fen. ' 
edge Cbrijl a great Prophet, yet affirmc [him] IcflTc than fiWe of 
Mahomet. Yea to all the fevcrall fom oi AnticbriJ-^^^y^'^ 
tians, who fet up many ^falfe Chrijl in ftead of him.Dihu Gn- 
And laftly to the Pagans and •wUdeJl forts of the fons"'? '■> 
of men, who have not yet heard of the Father, nor|,p^,„j 
the ■Sow. And to les, Turkes, Attti- oppod- 

chrijlians. Pagans, fe the light pre-"'"'- 

fented to them ; Ir. n former oppofi- 

tion, and that Goa may at lall give 

repentance : I adde, vill not oncly be 

patient, but earnefl ' pray for all forts 

of men, that out of may be called to 

the fellowfliip of C id laftly, not only 

pray, but endeavour bilitie) their par- 

ticipation of the fail "-cy. 

That great Rock \ lany gallant Ships 

mifcarrie, viz. That .1 ^v..y. \, falfe Prophets, 
Hereticks, G?f. were to be put to death in IJ'rael, I 
Hiall (with Gods alTillance) remove: as alfo that tine 
filken covering of the Image, viz. that fuch perfons 
ought to be put to death or hanijbed, to prevent the 
infeBing anA /educing of others, I fhall (with Gods 
ainftance) in the following difcourfe pluck off. 

Secondly, 1 obferve from the Scriptures he quoteth-n,, ab- 
for this Toleration, {Phil. 3. & Rom. 14.) how clofely, fwerer c4. 
yet I hope unadvifedly. he makes the Churches oi^^^^l^^ 
C hrijt zt Phi/ippi znd Rome, all one with the Cities in Philip- 
Phiiippi ind Rome, in v/hic)\t\\z Churches vicTc, and to p'"*' 
whom onely Paul wrote. As if what thefe Churches ^i^^, ((,« 
in Philippi znd Rome muft tolerate amongft them- Ciiitj Phi- 

94 7be B/mafy Tentnt. 

npp] au felves, that the Cities PbiUpti and Rmne muft toler- 

""^ ate in their ciliztni: and wnat thefe Cbyrcbes muft 

not tolerate, that thefe Cities Philtpp't and Rome muH 

not tolerate within the compalTe of the City, State 

and Jurifdi£tion. 

Truth. Upon that ground, by undeniable confe- 

qucncc, thefe Cities PhiUppi and Rv'i' were bound 

not to tolerate themfelves, that is the Cities and 

Citizens of Pbilippt and Romty in their own Civil) 

life and beinf;, hut mud kilt or expctl themfclveH 

from their own Cities, as being Idolatrous worjhip- 

pen of other gods then the true 6W in ^j/w Cbrijl. 

Differ' But as the Ulie is amongft the Tbernes, lo is Chrids 

*"* *^ Love among the Daughters : and as the Apple-tree 

Church among the trees of the Ferreji, fo ts her Beloved 

ind ihe among the Sons : fo great a difference is there between 

o'l'i- the Church in a Citic or Country, and the Chill Jlate, 

City or Country in which it is. 

39] No leiTe then (as David in another cafe, Pfal, 

1 03. as far as the Heavens are from the Earth) are 

they that are truly Chrijls (that is, anointed truly 

with the Spirit of Qhrijt) [different] from many thou- 

fands who love not the Lcrd lejus ChriJI, and yet arc 

and muft be permitted in the "world or Civil! S*ate, 

although they have no right to enter into the gates 

of Jerufakm the Church of God. 

The And this is the more carefully to bee minded, 

*^"^'''ii ''^^"** when ever a toleration of others Religion and 

Suiecoli- ConJ'cience is pleaded for, fuch as are (I hope in truth) 

fufedljf zealous for God, readily produce plenty of Scriptures 

"*''* *^' written to the Church, both before and fince Cbrijis 

M. The B/outfy Tenent. 95 

forth of the unckane, the ciMing off xht otftinate, the 
purging out ihz. Leaven, rejefting oi Heredckes, Aa 
if becaufe briars, tbornes, and (hifiles may not be in 
the Garden of the Church, therefore they niuft all bee 
pluckt up out of the Wtlderneffe: whereas he that is 
a Briar, that is, a "Jew, a Turke, a Pagan, an /Inti" 
ebrijlian to day, rr'"' ^•' '■■'^-n »*"" Word of the Lord 
runs freely) a mei 'iji to morrow cut 

out of the wilde (. 1 into the true. 

Vvace. Thirdly, 'kn of perfons but ''*''*"'- 

holding lejfer errour.' unmerclfuhh'jfe ofro^^nen 

fuch ihilrhies and bt had forgotten the«he Wef. 

Biefednefe, Blefed a jII, for they Hiall '■';J;^!5?j 

obtainc mercy, JW^ it is ficightly andwihc 

but a little hurt, fli nd meanes vouch- '""^''""t 

£ifed for his cure : I winded Jimiers, and *' ' ** 

leprous, ulcerous, ai oudy ijfues twelve 

yeares together, and have been bowed 

down 38. years of their itfe, tliey muA not be Juf- 
fered until! peradventure God inay give them repen-' 
tance ; but either it is not lawfull for a godly Magif- 
trate to rule and governe fuch a people (as lome have 
faid) or elfe if they be under government, and reforme 
not to the State Religion after the (irft and fecond 
admonition, the Civill Magtflrate is bound to perfc- 
cute, &c. 

Truth, Such perfons have need, as Paul to the 
Romanes, Chap. 12. i . to be befought by the mercy 
of God to put on bowels of mercy toward fuch as have 
neither wronged them in body or goods, and there- 
fore Juftty fliould not be punifhed in their goods or 

96 Tbe Bloudy Tenent. 


Peace.'T Shall now trouble you (dcarc Truth) but 

X with one conclufion more, which is this: 

viz. That if a man hold forth errour with [40] a 

boyjlerous and arrogant fpirit^ to the difturbance of 

the civill Peace, he ought to be puniflied, &c. 

Truth. To this I have (poken too, confefling that 

• if any man commit ought of thofe things which Paul 

was accufed of {A£i. 25. 11.) he ought not to be 

fpared, vea he ought not, as Ptfw/ faith, in fuch cafes 

to refufe to dye. 

'Y^^ P*^ But if the matter be of another nature^ a fpirituall 

gua*ty^f and divine nature^ I have written before in many 

br^chof cafes, and might in many more, that the WorjiAp 

ciril peace ^j^j^}^ a State profefleth may bee contradi£led and 

preached ^Z'^ind^ and yet no breach of Chill Peace. 

And if a preach follow, it is not made by fuch doc- 

triues, but by the boyfterous and violent oppofers of 


The moft Such perfons onely breake the Cities or Kingdomes 

^^^^^j^ peace, who cry out tor prifon znA /words againfl fuch 

\y accufed who croffe ihciT judgement or praBice in Religion. For 

of peace- as Jofephs miftris accufed Jofeph of uncleantiejfe^ and 

'^ °^* calls out for civill violence againfl him, when Jofeph 

was chafte, and her felfe guilty : So commonly the ' 
meeke and peaceable of the earth are traduced as 
retells^ faBious^ peace-breakers^ although they deale 
not with the State or State-matters^ but matters of 
divine znA fpirituall nature, when their traducers are 
the onely unpeaceable^ and guilty of breach of Civill 

Tbe Bbuify Tenent. gij 

Peace, We are now come to the fecond part of 
the Anfwer^ which is a particular examination of 
fuch grounds as are brought againft fuch perfecuthn. 

The firft (brt of grounds are from the Scriptures. 


FIrft, Mattb. 1 3. 30, 38. bccaufe Cbrift commandeth T^« «*«^ 
to let alone the 7 ares to grow up together withJJJ"^,^ ' 
the Wheats untill the Harvejt. meant hj 

Unto which he anfwereth: That Tares are not^^*^^ 
Bryars and Tbarnes^ but partly Hypocrites^ like untocomnuuui 
the godly ^ but indeed carnall (as the Tares are like to ^f the L. 
Wheats but are not Wbeat^ or partly fuch corrupt i*j"*jj^^ 
doBrines or praSlices as are indeed unfound, but yet alone. 
fuch as come very near the truth (as Tares do to the 
fVbeat) and fo ncer that good men may be taken with 
them, and fo the perfons in whom they grow cannot 
bee rooted out, but good Wheat will be rooted out 
with them. In fuch a cafe (faith he) Cbrijl calleth 
for peaceable toleration^ and not for penall profecution^ 
according to the third Conclufion. 

41] Trutb. Thtfubjlance of this Anfwer I conceive The An- 
to be firft negative, that by Tares are not meant per- f]^ij[^„, 
fons of another Religion and fVorJhip, that is (faith cxpofition 
he) they are not Briars and Thornes. that Tares 

Secondly, affirmative, by Tares are meant either chh«^ 
perfons, or doctrines, or practices ; perfons, as hypocrites, Pcrfoni, 
like the godly : doBrines or praBices corrupt, yet like ^^p^*"." 
the trutb. ticcs. 

For anfwer hereunto I confefle that not onely thofe 
worthy witneffes (whofe memories are fweet with all 

98 The B/mfy Temit. 

that feare God) Cahin,' Beza, &c. but of later times 
many conjoyne with this worthy Aafwerer, to (atisfie ■ 
themfelves and others with fuch an Interpretation. 
The A*. But alas, how darke is the foule left that defircs to 
b!^^«f- walke with God in holy feare and trembling, when 
fiming in fuch a waighty and mighty point as this is, that 
i°** . in matters of cmfcience concerneth the fpilling of the 
icrpreu- blaud of tboufanaSt and the Civtll Peace of the World 
tion. in the taking up Armes to fupprelTe all faUc Religions! 
when I fay no evidence or aemonjiration of the Spirit 
is brought to prove fuch an interpretation, nor Arg':-' 
ments from the place it fclfe or the Scriptures of trL.ii 
to confirme it; but a bare Affirmation that thefe 
7ares muft fignific perfons, or doBrines and praElices. 
SMhuM I will not imagine any deceitful! purpofe in the 
'h'"'"'h Anfwcrers thoughts in the propofall of thefc three, 
omiata{P^''fo"^t doSlrines, or praHices, yet dare 1 confidently 
Scripiure. avouch that the Old Serpent hath deceived their pre- 
cious foules, and by Tongue and Pen would deceive 

■"Quire hie meo judicio fimplex eft get vitx feinen, per fynecdochen ad 

panbolz fcopus. Quamdiu id hoc mun- mundum tranflulit, quod p;irii tinlum 

do pcregnnicuT Ecclcfii, bonii et fin- magit quidribai. Nunc videndum ell, 

cerit in e> permiiioi Tore miloi ei hypo- quid per iriiieum inielligat, et quid per 

critu, ui h picieniia irmeni lilii Dei, el ziz4iiis. Non poieft hie dc doflrin* 

inier offendiculi, quibui turbiri poUcni, exponi, qua(i dixiflct, ubi feminitur 

rciineint infraflim fidei conlbniiim. Evangelium, nitim corrumpi ci tduller- 

E[l lutem iplilGmi compiratio, quum ari privis figmentis : nunquam cnim vei- 

Domiaui Ecdeliam vocai igrum luum, uiflet Chrilluj, in lali corrupccla pur- 

quia cjui fcmcn Aim Gdelei. Quanquam ganda llrcnuc fitagere. Neque enim ut 

auiein Chriftui poilea fubjicit, mundum in hominum moribui, quz corrigi neque- 

efle agrum dubium tamen non cA, quin unt vttia, lolcrari oportet, ila licerel iRl> 

propric hoc nomen ad Ecdefiam apiare piot errorei ferre, qui IJdei puriiaiem in> 

'oluerit, dc qua exorfui fuerii fcrmDncm. ficiuiii. Dcinde nominiiim Chriltui "' 


Tbf Bloudy Tmetit, 

&e fbules of others by fuch a method of dividing the 
word of truth. A threefold Cord, and fo a threefold 
Snare is ftrong, and too like it is that one of the 
three» either Perfons, Doifrines, or Praaicet may 
catch fome feet. 


PeacefV^He plact iich great impor- 
X tance as < truib of God, the 
hhttd of tboufands^ y Saints, and of the 
Lord Jffus in them, your more dili- 
gent fearch (by the illancej into this 
Scripture." [Tr«M.] it evident, that by 
thcie Tares in this meant perjons in 
rcfpetft of their Reli^ fVorJhip, open and 
vijible profeffours, as i and./Asrww; not 
oncly fufpefted Poxt I as thofc greedy 
^o/ii^j which Pau/{] zo. who with per- 
verfe and evill doifrines labour ipiritually to dcvoure 
the floeke, and to draw away Difciples after them, 
whofe mouthes mud be flopped, and yet no carnal! 

* Thit pirable, to ivhich To much im- were not lo be rooteil out of the worid. 

Krunce it here ircribed, ten chipien Trench, NiUi m ttt PtraUti, p. 74 1 ■ 
ing devoted 10 it, hit for igei been Neander, Cbtrcb Hifitrj, ij ; loj, 107. 
the b«nle-ground of ■ controverfy 10 WjllUmi however turns ii here not to 
which ihii between Williimi and Cot- (he decifion of the queflion of church- 
ton it allied. The Donaiills who were difcipline, but igainft the ufe of civil 
the Separatilli of the fourth and fifth force with fuch. He wai drift aitd «• 
ceniuriei, held with Williams, and all clulive in regard to toleration evea of 
who conietid for the entirely fpiriiual fuch as obrerved "popiDi Chriftnai, 
and regenerate charafter of the churchei, Eider, Whiifuntide, and other fuperRi. 
that, as our Lord [ays, " the field " ii not lioui popiDi feflivalt," (p. 41,) but lib- 
the Cburtb but the mrlJ, and that eral for all outlide of (he church and not 
it it no reifon for receiving or allowing vuluntariljr under its difcipline. 
ungodly men in the church becnufe they 

loo TAe B/etufy Tenent. 

j^2]/irce or weapon to be ufed aeainft them» but their 
mi I chief e to bee rcfifted with thofc mighty weapons 
ot the holy Armoury of the Lord jejfus^ wherein 
there hangs a tboufand jbieldsy Cant. 4. 

That the Lord lefus intendeth not doBrines or prac-- 
tices by the tares in this Parable is cleare : for 

Fir ft, the Lord lefus exprcfly interpreteth the good 

feed to be perfons^ and thole the children of the King^ 

dome ; and the tares alfo to fignifie Men^ and thofe 

the children oi t\i^ Wicked one^ ver. 38. 

Tolera. Secondly, fuch corrupt doctrines or practices are not 

don in ^q j^^^ tolorated now as thofe lewijb obfervations (the 

confid- Lords owne Ordinances) were for a while to be per- 

crcd. mittcd, Rom. 14. Nor fo long as till the Angels the 

Reapers come to reape the Harveft in the end of the 

ivor/d. For can we thinke that becaufe the tender 

Confciences of the lewes were to be tendred in their 

differences of meats^ that therefore pcrfons muft now 

bee tolerated in the Church (for I fpeake not of the 

C/V/// State) and that to the worlds end, in fupcrfti- 

tious forbearing and forbidding o(JleJlj in Popijb LentSy 

zndfuperJiitiGUs Fridayes^ &c. and that becaufe they 

were to be tendred in their obfcrvation of lewijh 

Holidayesy that therefore untill the Harvejl or Worlds 

endy perfons muft now be tolerated (I meane in the 

of jSd^ C'i6/yrri6) in the obfcrvation of Popifti Cbrijlmas^ Eajler^ 

ccrcmo- Wbitfontide^ and other fuperftitious Popilh Fejiivals? 

mcj for • I willingly acknowledge, that if the members of 

fome"^*^^ Church ^ Chrijl ftiall upon fome delufon o( Sat ban 

grounds kneele at the Lords Supper^' keep Cbrijlmas^ or any 

7be B/outfy Tt nt. loi 

other Popifti oi/ervetton, Ereat tt ■ nefle oueht to!?^*I*T 
bee uTed in winning his foule from e rrour of niSp„y„„o, 
way: and yet I fee not that pen 3 (b praftifingwleration 
were fit to be received into the Churches of Chrirt°^J°P^|!' 
now, as the lewes wcakc in the Faith, (that is, in thccSrliiian 
Liberties of Cbriji) were to be received, Rom. 1 4. i . Cercmt>. 
And leaft of all (as *-*''—* ■"-*- -"- - toleration or ^?r- ^"jj,"^'^* 
miffion of fuch ougf ill Doomes day, or Church. 

the end of the leon e urgeth the Tol-*}^^*'*' 

eratiofi ; Let them ai Harvejl. suw. 

rnded by the LorJ-^tnt 

proved not 


AGaine, Hypocrites 
lefus in this fami 
Firft, the Original! 
Weedi which fpring Come, as Csfit/c, Hence 

Darnell, Tares, &c. feemcs to imply fuch a kindc of"'"'J|^ 
people as commonly and generally are knowne to^f'chriii 
bee [43] manifeftly different from, and oppofitc XQ^itkUff 
the true worflnpperi of God, here called the cbildren*^^^'^^ 
of the Kingdom \ as thefe weeds, tares, cockle, darnell, hi, rcigne 
&c, are commonly and prefently knowne by every called Lot 
bujbandman to differ from the wheat, and to be oppo- f^^^ ".^ 
lite, and contrary, and hurtfull unto it. komlt/u. 

not fo received origimlly, the Aponiet 
BOi kneeling when in (he corporeal prc- 
fence of Chrift : ihit the praAlce irofe 
from the Dolion of tranfubnantiition ; 
thit it ii of" very lite antiquity," and 
that it i« contrtry to the nature of the 
Lord'i Supper. 

It wi) Cotton'] refufil to conform to 
tbii ceremony which led to hi* being 

infornied igiinll in the High Commillioii. 
Neat, PurilMi.i, 317. HefiyixWhea 
the Bilbop of Lincoln DioccfTc (Dr. 
MiMMlaigut) offered me liberty upon once 
kneeling at the Sacnment with him the 
next Lord -day' after, I dutft not accept 
hii offer of liberty upon once kneeling." 
Wnj tf CngrtgaiitKaJ Chartha CUtrti, 


The Bloody Tenent. 



faken far 
iigne of 
LcIiMm If 
Jieriles Jpm 

others con 
ceive ihev 
were fo 

from one 
■ &c. but all 
Papills ac- 

Now whereas it is pleaded that thefe fares are like 
the vjbeat^ and (b like that this confimilitude or like- 
nefle is made the ground of this interpretation^ viz. 
That tares muft needs fignifie hypocrites^ or doSrines^ 
or praBices^ who are like Gods children^ Truths &c. 

I anfwer, firft, The Parable holds forth no fuch 
thine» that the likenefle of the tares (hould deceive 
the lervants to caufe them to fuppofe for a time that 
they were good wheats but that as foone as ever the 
tares appeared, ver. 26. the Jervants came to the 
botijholder about them, ver. 27. the Scripture holds 
forth no fuch time wherein they doubted or fufpedted 
what they were. 

Peace. It may be faid they 'did not appeare to be 
tares untill the come was in the blade, and put forth 
its fruit. 

■ Virgil, Grorgia, i, 1 54. 

* •• The derivation of the name from 
the pretended founder of a fe£l, Walter 
Lollhard, who is faid to have been a 
German, is fabulous ; that from /o/ium^ 
darnel or cockle-wced, which Higmatizes 
the people themfelves or their doflrine 
as tares among wheat, is alfo erroneous 
and unfounded. The only correA deri- 
vation, and the one of late univerfally 
accepted, is from the old German M/tfi 
or /m//^b — to iing foftly» which lad word 
is dill common in Englifh, mainly in 
** lullabies," while the German /a//r/i is 
allied to it. The name, probably fug- 
geded by the low, fupprefl*ed finging and 
devotional exercifes in conventicles, was 
coined to dcfignate a clofe, religious 
communion of unchurchlv and heretical 

lance. Then in Wicliflfc's time, a Cif- 
tercian monk» Heinrich Grumpe, Maf- 
ter of Theology, applied it to WicklifFc's 
followers in fome polemical le£lurcs 
which he gave at Oxford, about the year 
1382. And in the years 1387--1389, 
the name was already ufed in official 
epifcopal documents, in fuch a way, 
however, that it is plain that it was firll 
current as a popular expreffion, and was 
only afterward adopted into official 
fpeech ; and here it received an imprefs 
in which the primary, undefined, broad 
meaning of Low-German origin was 
entirely loll, and the exclufive and fpe- 
cific Englifh rtrfcrencc to Wicliffc's fol- 
lowers and to his dodlrine» took its 
place," Heneog, Rtal^eiicychpiMe fir 
hftetlantifcbe tbfhrie und k ire be : Art. 

Tbi Bhadf Temm. 103 

Truth. I tniwer, *The one appeared as (bone as^^ *^ 
the other, for fo the word clearl^ carries it» that the^J^of 
feed of both having been ibwne^ when the vAM/thcir pro- 
appeared and put fc^ its blade and fruit, the ^^'^^^Y\!tM'k 
alio were as early, and put forth themfelves asandcoiui. 

appeared alfo. S^^aim. 

Secondly, there is fuch a diffimllituie or unlikeneffe^ I ap|^ « 
&y fuch a diffimiliiude^ that as ibone as tares and wA^if/fooiiastlie 
are (prung up to blade and fruit, every bufiamdman can ]^^ 
tell which is wheats and which are tares and cocUe^ tec. 

Peace. It may be £iid true : So when the bypocrite 
is manifefted, then all may know him, &c. but oefore 
hypocrites be manifefted hy fruits they are unknowne. 

[7rtf/i&.] I anfwer, fearch into the Parable^ and aske 
when was it that thefervants firft complained of the 
tares to the boujbolder^ but when they appeared or 
came in fight, there being no interifrt^ wnerein the 
fervants could not tell what to make of them, but 
doubted whether they were wheat or tares^ as the 
Anfwerer implies. 

Secondly, when was it that the boujbolder gave 
charge to let them alone, but after that they appeared, .^'{RS^V- 
and were known to be tares^ which (hould imply byjjj^^^ 
this interpretation of the Anfwerer^ that when men 
are difcovered and knowne to be Hypocrites^ yet ftill 
fuch a generation of Hypocrites in the Church muft be 
let alone and tolerated untill the harveji or end of 
the world, which is contrary to all order^ piety and 
fafety in the Church of the Lord Jefus^ as doubtlefie 
the Anfwerers will grant ; [44] fo that thefe Tares 
being notorioufly knowne to be different from the^ii^fg,^ 
Corne, I conclude that they cannot here be intended ctnaoc fig. 

I04 TJke Bbtufy Tenent. 


nifieHjrp-by thc Lord J tf US to fignifie fccrct Hypocrites^ but 
^^^^ more open and apparent Sinners. 


Two fortt/TrnHe fecond reafon why thefe tares cannot (ignifie 
frulir' ^ fypocrites in the Churchy I take from the Lord 
I. In the y^ftis His own Interpretation of the afield (in which 
^^"''^'* f*both wheat and tares are fowne, which faith he is 
^'/(/^^'J, the H^orld^oMi of which God choofeth and callcth 
in J ihcfc His Church. 

r«fcK '^^^ ^^^^'^ 'y^ *" nvickednejfe, is like a WHderneJfe 
till difcovl or a Sea oi wilde Deajis in numcrablc,yir///Vtf/^r/, rev- 
ered, ind etoiis^ Idolaters^ &c. with whom Gods people may law- 
2^ Hvpo^' ^"''y convcrfe and cohabit in Cities^ Townes^ &c. clfe 
criics in muft thcy not live in the Worlds but goe out of it, 
^^h' V^^*^ In which ivorld as foone as ever the Lord Jefus had 
falfe Chrif f^wnc the good Jeed^ the children of the Kingdome^ true 
tims. falfc ChrijUanity^ or the true Church ; the Enemy Sathan 
^|*jj*j^^j"^prcfcntly in the night offecurity^ Ignorance and Errour 
Urdlc!u»(whilcft men llcpt) fowcd alfo thcfo fares which arc 
wil have Antichrijlians or falje Chrijlians. TUqIc J/range Pro- 

unto Hlr.yo/^'''*'^ ^^' ^hc Name of ye/ns^ thc Minijlers and 
vciL Prophets of 6W/ beholding thcy are ready to runne 
to Heaven to fetch Jiery judgements from thence to 
confumc thefe ftrangc Chrijlians^ and to pluck them 
by the roots out of the world : But the Son of Man, 
the meek Lamb of God (for the Eleft fake which muft 
be gathered out of yew and Gentile^ Pagan^ /Inti^ 
chijTian) commands a permiflion of them in the 
Worlds untill the time of the end of the Worlds when 

Tie B/otufy Tenent. 105 

the Gaatr and Sieep, the Taret and fTbeat (hall hcTk^JJ'W 
eternally feparatcd each from other. glnTranV, 

Peace. You know fomc excellent ^tfrM/W (dead but filftlj 
and living) have laboured to turne this Fie/J of the J"j"^7 
H^or/J into the Garden of the Church. Church. 

Truth. But who can imagine that the Wifdomeoi 
the Father, the Lor^/ 7f/«J Chrijt, would fo open this 
Parable (as He profl'tfi-'ltv rlnth^ ns that it fliould bexheLord 
clofc fliut up, and 'ty or locke fliuuld'e'"' '*>« 

be opened by a gn :r, in calling the*J,"'f,"*' 

JVorhlihvi Cbttrch'i to the way of theP.rahtci, 

Light and Love that len he would pur-""'^ '*" 

polcly teach and inftri rs [; alfo ] contrary pu/nj*," 

to the nature oi Par, 'tudes. ofihem. 

And laftly, to the Church or Garden 


IN the former Parame the Lord yefus compared'^''*'f'^"P* 
the Kingdoine of Heaven to the fowing of Seed.%^„^\g^ 
The true MeJ/'engert of Chrlji are the [45I SoiverSf^aattioTu 
who caft the i'm/of the //V*/ of the A'/zWow.' upon^'^V"""'* 
louTcJorts ofgroundj which fourcyerrj ol ^rourni or of the 
hearts of men, cannot be fuppofed to be of the Church, "'"i '» 
nor will it ever be proved that the Church confifteth|„j"" 
of any more forts or natures of ground properly, but one prop- 
one, to wit, the -fiowf^ and ^«(/ ground, and the proper "'>'"'' 
worke of the CAwrri conccrncs the flouridiing andthereft' 
profpcrity of this fort of ground, and not the other 'e'J""e 
unconverted three forts, who it maybe feldome orj""^^"'^ 
never come nearc the Church unlefle they be forced illxi«hew 

io6 Tbe Bieutfy Tenent. 

tie wofd bjr the Chill fword, which the patteme or RrA/bvpert 
Chureb. icvcr ufcd, and being forced they arc put into a way 
which of Religion by fuch a courfe, if not fo, they are forced 
'"^'^ to live without a Religion, for one of the two muft 
be fitted necedarily follow, as I fliall prove afterward. 
Jj^the : In the^/</of the World then are all thofe _/«•/* of 
of the' ground, high -way bearers, Jiony and thorny ground 
Church orhcarcrs, as well as the benejt and good ground ; and 
**^^'= I fuppofc it will not now be faid by the Anfwercr, 
for con- that thofe three Ibrts of had grounds were hypocrites 
TCTSon ii or tares in the Church. 

S^^/ie ^'°^^ *^**'" ''^ ^"^^ 7'/"^ ^^^ propounded that 

Church, great leading Parable of the Sower and the Seed, He 

is pleafcd to propound this Parable of the Tares, with 

admirable coherence and fweet conj'olation to the honell 

and good ground, who with glad and honcfl hearts 

having received the "word of the Kingdome, may yet 

leem to be difcouragcd and troubled with fo many 

ThKttvftAntichriJliatis and falfc Profeffours of the Name oi 

f'V, Cbrijl. The Lord Jefus therefore gives direih'o^) 

of the concerning thcfc tares, that unto the end of the 

T«rei. World fucceflivcly in all the forts and generations of 

them they muft be (not approved or countenanced, 

but) let alone or permitted in the World. 

The ijoti Secondly, he gives to His ownc good feed this con- 

Icfuiia folation, that thofe heavenly Reapers the Angells in 

w"of^ the barvejl or end of the World, will take an order 

Tare* and courfc with them, to wit, they fliall binde them 

*!n" ^ '"^° bundles, and caft them into the everlajling burn- 

•ndconfo."'^-''! snd to make the cup of their confolation run 

over : He addes verf. x. Then, then at that time Ihall 

TJ^ Bhtufjf Terniti. 107 

Thefe t4tt^/ then neither being erronions 4>flrwWt^^"* 
nor corrupt fraQitis^ nor bjfoeritti in the true Cbmrch^!^^^. 
intended oy the Lord Jefus in this Parable; I (halhofipiifit 
in the third place (by the helpe of the fitme Lord JjJ^*^ 
Jefus) evidently prove that theie tares can be no other 
tort of finners, but falfe noarjbippers^ Idolaters^ and in 
particular properly^ Anticbrifitans. 


FIrft then, thefe Tares are fuch finners as are oppo- Mttk. t. 
fite and contrary to the children of the Kingiome *^ 
vifibly fo declared and manifeft, vcr. 38. Now the^j* 
Kingdome of Go^below, is the vifible Church of Chrift Gods king 
Jefus, according to Matth. 8. 1 2. The children of ^^ ^^ 
the Kingdome which are threatned to be caft out,viriblc 
feeme to be the Jewes^ which were then the oncly Church. 
viable Church in Covenant with the Lord, when all 
other Nations followed other godsznA worjbips. And 
more plaine is that fearefull tbreatning^ Matth. 2 1 . 
43. The Kingdome of God (hall be taken from vou, 
and given to a Nation that will bring forth the fruits 

Such then are the goodfeed^ goc^ ' ^ -i /, children of 
the Kingdome^ as are the difcifles t. • / / and Jub- 
je£ts of the Lord Jefus Chrtji h. ^ -h & King- 
dom : and therefore confequently i\ '^ e the tares^ 
as are oppofite to thcfcj Idolaters^ i i-worjhippers^ 
not truly but fafly fubmitting to Jej -: and in efpe- 
ciall, the children Oi' the wicked one, vifibly fo appear- 
ing. Which wicked one I take not to be the -D^//; fcrencebc- 
for the Lord Jefus feemes to make them di(lin£t : twecn the 

io8 The Blou^ Teiunt. 

^^* lie that fowes the good feed [faith he) is the £mi of 
„\lfo^mjnf, thejie/d is the World, the good feed are the 
tw«B Children of the Kingdome^ but the Tarts are the child- 
TmL iiid'''" °^ '^* wicked, or wlckcdnefTe, the «w»y that 
*li other, fowed them, is the Devill. 

The Originall here, tiixw^i>'i, agrees with that, 
Luk. II. 4. Deliver us, dxof jMi^piT, from evill or 
•wickednejfe \ oppolitc to the children of the Kittgdome 
and the righteou/nefe thereof. 

CHAP, xxiv; 

PeaeeSJT is true, that all drunkards, thieves, uncleane 
X perfons, &c. arc oppofite to Gods children. 
Truth. Anfw. Their oppofition here againft the 
children of the Kingdome, is fuch an oppofition as pro- 
perly fights againft the Religious Jlate or Worfliip of 
the Lord Jefus Cbrift. 

Secondly, it is manifell, that the Lord Jefus in this 

parable intends no other fort of finncrs, unto whom 

he faith, Let them alone, in Church or State ; for 

then he (hould contradict other holy and blefTed 

ordinances for the punishment of offenders both in 

- Chrijiian and Civil! State. 

CWill Firft, in Civill fiate, from the beginning of the 

"'SSr "^^orld, God hath [47] armed Fathers, Mafiers, Mag- 

thehepn- i^^ates, to punifh evill doers, that is, fuch of whofe 

Bingofiheadtions Fathers, Makers, Magijlrates are to judge, 

*" and accordingly to punifh fuch finners as tranfgrefTe 

Offendm againft the eood and peace of their Civill flate, Fam- 

rg.ialt the M — » _. . .f. . . . „ J. 

The Bloutfy Tment. 

being all of a Civill nature i and therefore neither"* 
difobtditnct to parents or magiftrates, nor murtber nor[^ 
quarrelling, uncleannejfe nor lactvkufnejfe^ jlealmg nor 
extortion, neither ought of that kinde ought to be let 
alone, either in lefler or ^tziCT families, townes, cities, 
kingdomes, Rom. 13. but fcafonably to be fuppreft, as 
may beft conduce to the fublike fafette. 

Againe fecondly, in the Kingdome of CbriJ Iefus,St 
whole kingdome, oncers, lawes, punijhments, weaponi,f" 
are fpirituall and of a Soule-nature, he will not haveci 
Anticbrijlian idolaters, extortioners, covetous, &c. to be Cl 
let alone, but the uncleane and lepers to be thruft forth, |J| 
the old leaven purged out, the objlinate in finne Ipirit- 
ually^onfi/ to death, and put away from Ifrael ; and 
this by many degrees of gentle admonition in private 1 
and puhlique, as the cafe requires. | 

Therefore if neither offenders againft the civill 
Lawes, Slate and peace ought to be let alone; nor 
the Spiritualt eftate, the Cburcb of lefus Cbriji ought 
to beare with them that are evill. Revel. 2. I con- 
clude, that thefe are tinners of another nature, Idola~ 
ters, Falfe-worjhipperi, Antichrijlians, who without 
difcouragement to true Chriftians mud be let alone 
and permitted in the world to grow and fill up the 
meafure of their finnes, after the image of him that 
hath fowen them, untill the great HarveA Ihall make 
the difference. 


THirdly, in that the officers unto whom thefe Tares 
arc referred, are the Angels the heavenly Reapers 
at the laft day, it is cleare as the ligbt, that (as before) 

I lo Tie Wmufy Tenent. 

pw P«^thefe Tares cannot fignifie Hypocrites in the Cbureb^ 
m^ who when they are difcovered and feen to be Tares 
Antdi. oppofite to the good fruit of the good feed, are not 
to be let alone to the Angels at Harvcft or end of the 
world, but purged out by the Governors of the Cbttrck^ 
and the whole Church of Cbrtfl. Againe, they can- 
not be offenders againft the chill ftate and Common 
welfare, whofe dealing with is not fufpended unto 
the comming of the Angels^ but [is committed] unto 
Men, [48] who (although they know not the Lord 
ye/us Cbrijl, yet) are lawfull Gavernours and Rulers 
in Clvill things. 

Accordingly in the 4. and lafl place, in that the 

plucking up of thefe tares out of this fold mufl bee 

let alone unto the very barvefi or end of the "world, 

it is apparent from thence, that (as before) they could 

not fignifie lypecrites in the Cburcb, who when they 

are difcovered to be fo, (as thefe tares were difcovered 

to be tares) are not to be fuffered (after the firfl and 

■ fccond Admonition) but to be rejedted, and every 

Brother that walketh diforderly to be withdrawen or 

fcparated from : So likewife no offendour againft the 

CroiUjlatiy by robbery, murtber, adultery, oppreJion,fedi- 

tian, mutiaie, is for ever to be connived at, and to 

enjoy a pcrpetuall toleration unto the IVorlds end, as 

thefe tares muft. 

TheTuw Mofes for a while held his peace againft the fedi- 

I^ST'"" of Korab, Datban, and Abiram. David for a 

longeft of feafon tolerated Sbimei, yoab, Adonijab \ but till the 

MKf fin- Uarvefi or end of the World, the Lord never intended 

that any but t\icit fpirituall i.nA myjlicall Tares Ihould 


The BioBdy TeiKHt. 

NOw if any imagine that the time or date is long, '^* ^ 
that in the meanc feafon they may doe a vfor/j^aian'^ 
of mlfcbtefe before the Worlds end, as by infection, thefr ufw \ 

^<:- .. fiit ; 

Truth. Firft, I anfwer, that as the crvt'U State bh tipt- 
kcepcs it fclfc with a civi// Guard, in cafe thcfe Tares'^^''^' 
fliall attempt ought againll the peace and ivelfare of^j ,[,f, 
it, let fuch civil! offences be punimed, and yet as Tares^iac of 
oppofite to Cbrijls Kingdom, let their Worfiip and ^^'^^^ 
Confciences be tolerated. tnd Umen- 

Secondly, the Church or fpirituall State, City, or;*'*')' '™« 
Kingdome hath tawes, and orders, and armories, (where- }]" u_^,e, 
on there hang a thoufand Bucklers, Cant. 4,) Weapons of Come 
and Ammunition, able to break down the ftrongcft "l" "'l'*^ 
H0/</r, 1 Cffr. 10. and fo to defend it felfe againft theof'^e 
very Gates of Earth or Hell. EngliUi. 

Thirdly, the Lord himfelf knows who are his, & 
his foundation remaineth fure, his EleB or chofen 
cannot perifh nor be finally deceived. 

Laftly, the Lord lefus here in this Parable layes 
downe two Reajont, able to content and latisBe our 
hearts, to beare patiently this their contradiBion and 
Anticbrijlianity, and to permit or tet them alone. 

Firft, let the good Wheat bee pluckt up and rooted 
up alfo out of this Field of the World, [:] if fuch com- 
bupions i.Ti^ fightings were, as to pluck up all the falfe 
profeflburs of the name of Chrijt, the good wheat alfo 
49] would enjoy little peace, but be in danger to bee 
piuckt up and tome out of this world by fuch bloody 

112 The Bbuify Temta. 


And therefore as Gods people are commanded, ler. 
29. to pray for the peace of materiall Babell^ wherein 
they were captivated, and i 7/Vv. 2. to pray for all 
men, and (pecially Kings and Governors, that in the 
• peace of the chill State they may have pcace.[:] So 
contrary to the opinion and practice of moft (driinke 
with the Cup of the Whores fornication) yea, and of 
Gods owne people faft afleepe in Antichrijlian Dalilabs 
laps, obedience to the command oi Cbrijl to let the 
tares alone, will prove the onely meanes to prefervc 
their Civill Peace, and that without obedience to this 
command of Chrift, it is impoHible (without great 
tranfgreflion againft the L^r^ in carnall policy, which 
will not long hold out) to prefervc the civill peace. 
Befide, Gods people the good Wheat are generally 
pluckt up and perfecuted, as well as the vilefl idola- 
ters, whether Jewes or Antichriftians, which the 
Lord Jefus feemes in this Parable to foretell. 
The great The fecond Reafon noted in the Parable which 
fiill Hit- °^^y fatisfie any man from wondring at the patience 
▼eft. of God, is this : when the world is ripe in (inne, in 
the iinnes of Anticbrijlianifme (as the Lord fpake of 
the finnes of the Amorites, Gen. 1 2.) then thofe holy 
and mighty Officers and Executioners, the Angels, 
with their (liarpe and cutting Jickles of eternall ven- 
geance, (hall downe with them, and bundle them up 
for the everlajling burnings. 

Then (hall that Man of Sin, 2. Tbejf. 2. be con- 
fumed by the breath of the mouth of the Lord lefus, 
and all that worjljip the Beajl and his picture, and 
receive his mark into their forebead or their hands^ 

The Blouify Taunt. 

IB poured out without mixture into the Cup of his 

indignation^ and he (ha!l be tormented with firt end 
hrimjione in the prefence of the holy Angels, and in 
the prefence of the Lambe, and the fmoake of their 
torment (hall afcend up for ever and ever. Rev. 14. 

PMf/.V^Ou have 1 vindicating this 

X Scripture cnce offered unto 

it, bccaufe as I faid fuch great confe- 

quence, as alfb beca :cellert bands have 

not rightly divided it, lifguiding of many 

precious feet, which '■ might have beenc 

turned into the path- ceabknejfe in tbem- 

felves and towards 

Truth. I (hall be 1 r in the Scriptures follow- ^L^^f 

ing. Peace. Yet before you depart from this, I muftChriO 
crave your patience to iaiisfie one ObjeBion^ and that-'*'"''^ 
is; Thcfe (ervants to whom the Houjholder anfwer-Xil!^ 
eth, feem to be the Minijiers or Mejfengers of the*" "<" 
Go/pel, not the Magifirata of the civill State, and ^g" " 
therfore this charge of the Lord Jefus is not given to ir.iM. 
Magijlrates to let alone falfe worjhippers and idolaters. MiniOer* 
A ■ L • 1- I L \. / J T r , - oftheci- 

Againe, being Ipoken by the L.ord iejus to his ^iu ii,,^^ 

Mejjengers, it feemes to concern Hypocrites in the but to ' 
Church, as before was fpoken. and not falfe worjbip-^'^ll^'^ 
pers in the State or World. Gofpel. 

Truth. I anfwer, firft, I beleeve I have fufficiently Tj*".^'"'" 
and abundantly proved, that thefc tares are not offend- ^^^l^^'^, 
ers in the civill State. Nor fecondly. Hypocrites in licuUrfy 

1 14 Tie B^ufy Teaeitt. 

fpo^fnm the Church, when once difcovered fo to bee, «nd 
•nd M^ *^" therefore the Lord lefus intends a grofler kinde 
Kit in tkt of Hypaerites, profefling the o£ Churches and 
New TeC c&r0/ans in the field of the JVorlJ or Commonwealth. 
and why. Secondly, I acknowledge this command [Let them 
Eph, 1. 6. alone] was exprefly fpoken to the Mejfengers or Min- 
Col. 3. ^i^gfj Qf (hg Go/pel, who have no cry/// /cwfr or 
authority in their nand, and therefore not to the chill 
Magiflrate^ King, or Goivrnour, to whom it ptealed 
not the Lord lej'us by bimfelfe or by his ApoJlUs to 
give particular Rules or dire£tions concerning their 
_ bebtrcisur and carriage in Civill Magijlracy, as they 

have done exprefly concerning the duty oi fathers, 
mother I, children, majlers, fervantt, yea and of Subjeils 
towards Magijirates, Ephef. 5. Gf 6. Colof. 3. Gf 4. ©f. 
A iwofou I conceive not the rcafon of this to be {as feme 
{!?'* °f , weakly have done) becaufc the Lord Jefus would not 
ly ,hj "have i^ny Jolkicers of his to hold the place of civill 
peifenaed Magi/iracy, but rather that he forefaw, and the Ilofy 
Rol^'*" •^Z'"""' '" ^^^ A^pes forefaw how few Magijlratei, 
Emperan, either in the tirll perfecuted, or apoflated liate of 
and ihe Chriflianity would imbrace his yoake : in the pcrfe- 
«^ fioce. cuied ftate, Magiftrates hated the very name of Chrift 
or Chriflianity : In the ftate apoflate fome few Mag- 
iftrates (in their perfons holy and precious, yet) as 
concerning their places, as they have profclTcd to have 
beene Governours or Heads of the Church, have 
beene (o many falfe Heads, and have conftituted (o 
many falfe vifible Chrifts. 

Thirdly, I conceive this charge of the Lord Jefus 
to his Mejfengers the Preachers and Proclaiuiers of his 
minde, is a fufficient declaration [51] of the minde 

The Bloudy Ttnait. 115 

of the Z-orJ lefus, if any eivill Magiflrate Ihoald make 

Saeftion what were his duty concerning fptritualt 
lines. I 

The Apofiks, and in them all that fucceed them, S*^ " 
being commanded not to pluck up the Tarw, but g^^ ^ 
let ihem alone, received from the Lord lefuss. three- ccWe ■ 

Firfl, to let them alone, and not to plucke themihn pro. 
up by prayer to God for their prefenl lemporall •>j.''''^'°n 
dejiruaton. "u^x^U 

Jeremie had a Commiflion to plant and build, todone. 
pluck up and dcftroy Kingdomes, ler. \. 10. there- 
fore hee is commanded not to pray for that people 
whom God had a purpofe to pluck up, "Jer. 14. 11. 
and he plucks up the whole Nation hy prayer. La- 
ment. 3. 66. Thus Elijah brought fire from heaven 
to confume the Captaines and the fifties, 2 King i. 
and the Apojiles defired alfo To to pradtife againflthe 
Samaritanetf Luc. 9. 54. but were reproved by the 
Lord yefut. For contrarily, the Saints and Servants God* pto- 
and Churches of Cbrifi are to pray for all men, cfpc-P|^ "°'^*'' 
cially for all Magijlrates (of what fort or Religions fy^^p". 
foever) and to fcekc the peace of the City {what everfrnt mine 
City it be) becaufe in the peace of the place of GodsJ^^^^j^Ji 
people have peace alfo, yer. i^.'y. 2. Tim. 2. &c, ofidoli- 

Sccondly, Gods Mejfengers arc herein commanded''"- ■'- 
not to prophefie or denounce a prefent deJlruElion ot^'^^^'ott. 
extirpation of 3l\\ falfe prqfe^ours of the nameofCArjtf.fecuton, 
which are whole Toivnes, Cities, and Kingdomes full.^"Jj/!^„ 

Jeremy did thus pluck up Kingdomes In thofe tear-,nd liui- 
fulT Prophecies hee poured forth againfl all the"""- 
Nations of the World, throughout his Chap. 24. 25. 

1 16 The B/ouify Tenent. 

26. &c. as did alfb the other Prophets in a meafure^ 
though none comparably to leremy and Ezekiel. 
'^r^A^ Such denunciations of prcfcnt temporall judgements 
Hghiiy de.*^^ ^^^ ^^^ Mejfengers of the Lord lefus to poure 
nounccd foith. Tis tTUC, many fore and fearfull plagues are 
piucki op pQurcd forth upon the Romane Emperours and Romane 

kingdoms.'^ ^ • i_ yf / .• * t • 

Popes m the Revelation^ yet not to their utter rx//r- 

pation or plucking up untill the Harvejl. 

Godj Mia Thirdly, I conceive Gods Mejfengers arc charged 

iftcri irc to let them alone and not pluck them up, by exciting 

provoke ^"^ ftirring up Civill Magiflrates, Kings, Emperours, 

Magif. Governours, Parliaments, or Generall Courts or 

tratesto Aflcmblies, to punifli and perfecute all fuch perfons 

Aniichrif-out of their Dominions and Territories, as worfliip 

lians. not the true God according to the revealed will of 

God in Chrijl lefus. Tis true, Elijah thus ftirred up 

^ jibab to kill all the Priefts and Prophets of Baal^ but 

that was in thzt fgurative ftate of the Land of Canaan 

(as I have already and fliall further [52] manifcft) 

not to be matcht or paralleld by any other State^ but 

the fpirituall State or Church of Chrift in all the 

world, putting the falfe Prophets and Idolaters fpirit- 

ually to death by the two-edged fword and power 

I C^.*J"^^ ^^ Lord lefus, as that Church of Ifrael did cor- 

' porally. 
Company. And therefore faith Paul exprefly, i. Cor. 5. 10. 
ing wiih ^g muft goc out of the world, in cafe we may not 
I Cor. 5*. company in civill converfe with Idolaters, &c. 
difcuflcd. Peace. It maybe faid, fome forts of finners'arc 
there mentioned, as Drunkards, Raylers, Extortioners, 
who are to bee punidied by the Civill Sword, why 

Tbt Bloiufy Tenent. 

• fully rfe, buy and fell, and live with fuch, yet 
the I Magifirate fhall ncvertheleffe be juftly 
blamca in fuffering of them. 

TrUi I anfwer, the Apoftle in this Scripture^ 
(peakcs not of permiflion of either, but exprefly^ 
mowcs the difFcrcncc betweene the Church and thott 
World, and convcrfation with fuch™ 

perfons in i whom it is not lawfullfpi 

to have conv : fecrctly withall fore-'*"- 

telling, that ] 'eople, whole States and 

Kingdomes 11 reus and Antichriflian, 

yet with wF iding the Saints and 

Churches of fully cohabit, and hold 

civUl converfe t. 

Concernint on of what they judge 

Idolatrous, I icake at large. 

Peace. Oh anto this command ofn 

the Z^rt/ yr/u/ nave luch as have conceived them-**" 

• letves the true MefTengers of the Lord lejus, in all^ 
ages, not let fuch ProfefTours and Prophets alone, 
whom they have judged. T^rw, but have provoked 
Kings and Kingdomes (and Ibme out of good inten- 
tions and zcale to God) to profecute and perlecute 
fuch even unto death ? AmongH whom Gods people 
(the good wheat) hath alfo beene pluckt up, as all 
Ages and Hiftories teftifie, and too too oft the World 
laid upon bloody heapes in civill and intejline defola- 
tions on this occalion. All which would bee pre- 
vented, and the greatcft breaches made up in the 
peace of our owne or other Countries, were this com- 
mand of the Lord Jefus obeyed, to wit, to let them 
alone untill the Harvell. 

Tie Blomfy Tenent. 


[Tntf^.] T Shall conclude thi$ controverfie about this 
X Parable in this briefe fum and rteapitu- 
iation of what hath beene laid. I hope by the evident 
53] demonftration of Gods Spirit to the conscience 
I have proved. Negatively, 

Firft, that the 'lara in this Parable cannot Hgnifie 
DoSrinet or PraBicet (as was affirmed) but Perfotu. 

Secondly, the Tares cannot fignifie Hypocrites in 
the Church either undifcovered or difcovered. 

Thirdly, the Tares here cannot fignifie Scant&ilous 
Offenders in the Church. 

Fourthly, nor fcandalous offenders in life and cott' 
•aerfatmn againft the Chill Jlate. 

Fifthly, The field in which thefe Tares are fowne, 
is not the Cburcb, 

Againc affirmatively : Firft, the Field is properly 
the IVorld^ the Crt.'/// State or Common-wealtb, 

Secondly, The Tares here intended by the Lord 
lefus, are Anticbrijiian idolaters, oppofite to the good 
feed of the Kingdome, true CbrtjUans. 

Thirdly, the minijlers or mej}engers of the lard 
lefus ought to let them alone to live in the world, 
and neither fecke by prayer or propbefe to pluck 
them up before the Harvejl. 

Fourthly, this permiffion or fuffcring of them in 
the field of the World, is not for hurt, but for com- 
mon good, even for the good of the good Wheat, 
the people of God. 

Lartly, the patience of God is, and the patitnce of 

The B/otufy Tenetif. 

notwithftanding their doeme is fearfull at the barvrft, 
even gathering, bundling, and everlajling burnings by 
the mighty hand of the Angeh in the end of the 



Peactrr^YiK feco' 

Jl perfecu 
Mattb. 15. 14, whi 
at the Pbari/es cari; 
his doctrines, and rei, 
him, the Lord Jefu. 
let them alone, and 
lead the iHnde, and 1 
Unto which, An? 
"nothing to the Cai 
"private DiJ'ctp!es, ai 

lught againft fuchM*«*i-"S- 
of Confdmc, is;*„iV 
'es being troubled Scripture 
e Lord "^efui and""'™""- 
y were ottended at„ufe. 
ii his Difciples to 
Ton, that the blinde I 

11 into the ditch. n 

, "That it makes 
was (poken to his : 

blique Officers in ' 

"Church or State: ana aiio, Decaufe [54] it becaufe 
"itwasfpoken in regard of not troubling themfelves, 
"or regarding the offence which the Pharifes tooke. 
Truth. I anfwer, (to palTc by his ajfertion of the 
privacie of the Apojiks) in that the Lord *Jtfus com- 
manding to let them alone, that is, not onely not be 
offended themfelves, but not to meddle with them ; 
it appeares it was no ordinance of God nor Cbrijl for 
the Difciples to have gone further, and have com- S"„__, 
plained to, and excited the Civill Magijlrate to hisdireaed 
duty : which if it had been an Ordinance of God^** I^''"'^- 
and Chrijl, either for the vindicating of Chrifts <*'of - cj^ii'mw 
trine, or the recovering of the Pbarifes, or the pre- ift«<e for 

120 Tie Bhuify TetKTit. 

bci^ in hhjfyjfptg of others from ittfe&iatf the Lord lefus would 
'^"^ never have commanded them to omit that which 
(hould have tended to thefe holy ends. 


Peace.'TT may be faid, that neither the Romane Cafar 

X nor Herod, nor Pilate knew ought of the 

true Godt or ofCbHfi\ and it had been in vaine to 

have made complaint to them who were not fit and 

eompetentt but ignorant and oppofite ludges. 

Pm1« (p- Truth, I anfwer firft, this removes (by the way) 

^iiag «>ihM^um&/ing hlock which many fall at, to wit, Pauls 

appealing to Cafar \ which Hnce he could not in 

common fenfe doe unto Cafar as a competent ludge 

in Aich cafes, and wherein he (houM have alfo denied 

his own Apoftlefhip or office, in which regard (to 

wit in matters of Chrift) he was higher then Cafar 

himfclfe : it muft needs follow, that his appeale was 

_. ,,, meerly in refpctft of his Civill wrongs, and falfe accu- 

M.Eit fations oifedition, &c. 

intra on- Secondly, if it had been an Ordinance of God, that 
"j'^^'°"all Civil/ Magijirates were bound to judge in caufes 
God.'De- fpiriluall or Cbrijlian, as to fupprcflc berejies, defend 
fr'^piiiti'^ the/j//-6 of lefus ; although that Cafar, Herod, Pilate 
oi'Jefui. were wicked, ignorant and oppofite, yet the Difciples 
Evety oneand the -Lort/C/rjtf himfelfe had been bound to have 
w pw"'^ performed the duty of faithful! Subjefts, for the pre- 
fonh him venting of further evill, and the clearing of them- 
felfewhiifeives, and fo to have left the matter upon the Mag- 
ijlrates care and confciencc, by complaining unio the 


Tie B/oudjr Tenent. 

bound to goe fo far as lies in his power for the prc-"*^*' * 
venting and the redreffing of cvill ; and where it ftops flo^^'e 
in any, and runs not clecre, there the guilt, like filth pii't "ill 
or mud, will lie. ''*■ 

Thirdly, had it been the holy purpofc of God to ctriji 
have eftablifhed the J55] doarwe and ktngdome of h;s^°;!]j|J^ 
So« this way, fince his camming, he would have fur- farniOied 
niftied Common-weahs, Kingdomes, Cities, &c. then ""''8'«i'r 
and fince, with fuch temporall Powers and MagiJ'- („^j^ ,( 
trates as fhould have been excellently fit and com- he hid fo 
petent : for he that could have had legions of Angels, *Pf*""='i 
if he fo picafcd, could as cafily have been, and ftill 
be furnilhed with legions of good and gracious Mag- 
illrates to this end and purpofc. 


IT is generally laid, that God hath in former rimes, 
and doth flill, and will hereafter ftirre up Kings 
and Queenes, 5cc. 

I anfwer, that place o£ J/a. 49. 23. will appeareto 
be hr from proving fuch Kings and Queenes ludges 
of Ecclefiadtcall caufes : and if not Judges, they may 
not punifh. 

In Spirituall things, themfelves are fubjeA to the 
Church, and cenfures of it, although in Civill refpe^ 
fuperior. How fhall thofe Kings and Queenes be 
fuprcme Governours of the Church, and yet lick the 
duft of the Churches feet? as it is there -expreft. 

1 22 The Bluufy Taunt. 

M*A^ tea them, u other Nations had. Gods Ifrael ftill 
^Fua. ^^c ever been reftlelTe with God for an Arme of 
which flcfh. 

lo'bu''** ^°^ S*'* '*'"° ^^ *" ^" *nger, and took him 

■DKn. tiuiaway in his wrath: And God hath given many a 

Mkesaw^j'tftf/in his Anger, that is, an Arm of Flefli in the 

wrath. ^*y °f ^" Providence, (though I judge not all per- 

fons whom Sau/ in his Calling typed out, to be of 

Sau/s fpirit) for I fpeake of a State and outward vifi- 

ble Powor only. 

I adde, God will take away fuch ftayes on whom 
Gods people reil, in his wrath, that King David, that 
is, Cbrift lefus the Antitype, in his own Spirituall 
power in the hands of the Saints, may Ipiritually and 
for ever be advanced. 
The ptm. And therefore I conclude, it was in one refpe£t 

' f ^d *^*' **'* ^'''^ ■'^"■' "^^ ^** ^^*'" *'°"^» hecaufe it 

Phirifei, was no Ordinance for any Difciple of lefus to profe- 

though let cute the Pbarifes at Cafars Bar. 

it\mw Befide, let it be fertouQy conddered by fuch as 

then iny plcad for prefcnt corporal! puniflimenl, as conceiving 

coiporiu (}ja( fuch finners (though they breake not Civill 

niMi't in peace) fhould not efcape unpunifhed, I fay, let it be 

the world, confidered, though for the prefcnt their punishment 

f"^"" *^ deferred, yet the punijbment inflifted on them will 

be found to amount to an higher pitch [56] then 

any corporall punijhment in the IVorla befide, and that 

in the(e foure refpeds. 

Tie Blotufy Tenent. 1 23 


FIrft by juft judgement from Go^, falfe teaeberj"^"^' 
arc ftarke blinae, Go6s /word hath ftirucke outft^'ct^^ 
the right eye of their minde and fpirituall underfiand-'a worfe 
tng, ten thoufand times a greater puniOiment then if{,'j," ^"g,,, 
the Magijirate Ihould command both the rigbl and,nd Uft 
Jeft eye of their iodi" »" ^""^ Knr*.H or pluckt out, and');* ""^^ 
that in (o many fea the blindnefle ofunjcUou't 

the Jou/e and of a little compared tenne ihou 

together, whether w t want of guidance/"'^ '""" 

■ or the want ol Joy an t-hich the light of 

the eye affordeth ; or looke at the dam- 

age, Piame, deformity , which bl'mdneffe 

brings to the outwara u >- luch more true in I 

the -want of the forn" -ie of the latter in 

fpirituall and foule 1 II eternity. 

Secondly, how fea >und that no Ba/meSoate 

in G i/ead czn cure? 11 is that blindnefle ^^*^,"" 

which for ever to all eye-lalve is incurable? For if whom not 
pcrfons be wilfully and dcfperately obftinatc (after ""'Tf^ 
light Alining forth) let them alone laith the Lord.^°{^if„^^ 
So fpake the Lord once of Epbraim, Epbraim isphyficke 
joyned to Idolls, let him alone, Hof. 7. what more"V°" 
lamentable condition then when the Lord hath given ivaiie. 
a poor finner over as a hopcleffc patient, incurable, 
which we are wont to account a forer affliction, then 
if a man were torne and rack'd, 6cc. 

And this I fpeake not that I conceive that all 
whom the Lord fefus commands His-fervants to 
pafle from, and let alone, to permit and tolerate 
(when it is in their power corporally to moleft them) 

124 The Bloudy Tenent. 

I £iy that all are thus incurable, yet that (bmetimes 
that word is fpoken by Chrift Jeius to His fervants 
to be patient, for neither can corporall or fpirituall 
Balme or Phyficke ever heale or cure them, 
i^mi ^ Thirdly, their end is the Ditcb, that bottomleflc 
piror P^^ of tycr\z({ingJeparafion from the holy and fweet 
ditch into Prefencc of the Father of Lights^ Goodnejfe and Mercy 
r iritSillr ^^ fclfc, etidkjfe^ eafelejfe^ in extremity^ univerjality^ and 
blind faJf. eternity of torments^ which moft direfuU and lament- 
able downefall, (hould flrike an holy fear & tremb- 
ling into all that fee the P/V, whither thefe blinde 
Pharifes are tumbling, and caufe us to flrive ((b far 
as hope may be) by the fpirituall eye-falve of the 
Word of God to heale and cure them of this their 
foule-deftroying blindnefle. 

Fourthly, of thofe that fall into this dreadfuU Ditcb^ 
both leader and followers, how deplorable in more 
efpeciall manner Is the leaders cafe, [57] upon whofe 
necke the followers tumble, the ruine not only of his 
owne foule, being horrible, but alfo the ruine of the 
followers foules eternally galling and tormenting. 

Peace. Some will fay thefe things are indeed full 
of horrour, yet fuch is the ftate of all finners and of 
many Malefadlours, whom yet the State is bound to 
punifli, and fometimes by death it felfe. 

Truth. I anfwer. The Civill Magiftrate beareth 
not the fword in vaine, but to cut off Civill offences^ 
yea and the offendours too in cafe : But what is this 
to a blinde Pharifee^ refifting the DoSlrine of Chrijl^ 
who happily may be as good a fubjedt, and as peace- 
^ able and profitable to the Civill State as any, and for 
his fpirituall offence againfl the Lordjefus^ in deny- 


The Bloudy Teaent, 

ing Him to be the true Cbriji, he fuffercth the ven- 
geance of a ireadfuU judgement both prefent and 
eternall. as b ibre. 

CHAP, xxxni. 

Peace.yj'Ez but it ' "' * ' ' e blinde ^^"/"^^^^ 

X mifguidi of a Civill 5/<J/^'"yefeft 

greatly finne againH id therefore juftly murder. 

fuffcr civill pumfhmei .a< Civill Magil/raff^''^'«^^ 

1 r n I 1-11 i- ^tme on 

take care oi out/tati ot the bodies ot execute 

men, and not of fouh g to procure their |'"J"?i" 

everlafting welfare ? 

Truth. I anfwer. It he i 

bltnde Pbarifes blindc Wfl 
4iAed Treafons, Murdtia, & 

foule by his feduiflion is a grea. mifchiefe then ifdcithh 
he blew up Parliaments, and cuts tnc throats of Kings J,.pjj ^', 
or Emperours, fo pretious is that invaluable Jewell fpiriiuall 
of a Soul, above all the prelent lives and bodies of all "!; ■**= 
the men in the world ! and therefore a firme Juftice ^ 
calling for eye for eye, tooth for tooth, life for life ; calls 
^io Joule ioT foule, which the blind-guiding feducing 
Pbarifee ftiall furcly pay in that dreadfull Ditch,Agre« 
which the Lord Jefus fpeakcs of, but this fentence™")?^* '■ 
againft him the Lord Jefus only pronounceth in Hisconcrive 
Church, His fpirituall Judicature, and executes thisthn de«d 
fentence in part at prefent and hereafter to all cter- °*"^ Jj^" 
nity : Such ^fentence no Civill Judge can paffc, fuch dnd in lin 
a Death no Civill fivord can inflift. iOed'h"' 

I anfwer fecondly. Dead men cannot be infefted, f,|fe d^c- 
the civill Jlate, the world, being in a naturall ftate trine. 

ereatcr then if hej^t""* , 

p , , _ _ Jefui who 

I the lone of one by typicill 

1 26 Tbe Bfaiufy Tfnent. 

dead in ftn (what ever be the Statt Re/igion unto 
which per/out are forced) it ii impoHible it (hould be 
infe^cd : Indeed the /ht'agt the heleeving, the Cbureb 
and fpirhuall Jiatty that and that onely is capable of 
infe^hn\ for whofehelpe we ftiall prerentlyT5i4j fee 
v/hiX prefervatiwi, and remedies the Larijejut hath 
AH Bu«. ^Moreover as we fee in a common plague or infeBhn 
^'; "j^the names are taken how many are to dye* and not 
in fia. ^R one more fliall be ftrucke, then the deftroying Angel 
w^^ hath the names of So here, what ever be the foule 
inf;lr bni infeBion breathed out from they tying lips of a plague- 
{mc\, itn jicke Pbarifee, yet the names are taken, not one eleil 
crJ^ed! or chofen of Ged fliall perifti, GoJs jbeep are fafe in 
His eternall band and counfell, and he that knowcs 
his materiall, knows alfo his myjUcall Jlars, their num- 
bers, and calls them every one by name, none fall into 
the Ditch on the blinde Pbarifes backe, but fuch as 
were ordained to that condemnation, both gtitd andyo/- 
lo-ireri, i Pet, z. 8. "Jude 4, The ve£ellt of wratb 
Ihall brcake and fplit, and only they to the praife of 
Gods etandWjuJiice, Rom. 9. 


PeaceSVy^Jt it is laid, be it granted that in a common 
Jj plague or InfeBion none are fmittcn and 
dye but fuch as are appointed, yet tt is not only every 
mans duty, but the common duty of the Magiflrate 
to prevent infeilion, and to prcferve the common bealtb 
of the place; likcwife though the number of the 

7be B/oudy Tenent. 1 27 

He appointed meanei for their prefervatton from 
ptrditton, and from infeHion, and therefore the An^tl ^ 

18 blamed for fufFcring Balaams doctrine, and 'JefaM | 

to feducc Chrift Jcfus His fervants, Reo. 2. tit. 3. 
10. Rom. 16. 17. 

Truth. I anfwer. Let that Scripture and that of^' }^ 
Tittti rejeit an Heretickfj and Rem. 16. 17. avoid nonefthsi 
them that are cenl~'-—- '— '-' them, and all ofChorch 
like nature be exan 11 appcare that the^j'^^""!, 

great and good P6j f/ut, the Heat/ ofmtidotM 

the Botfy, and Km^ :& hath not been'"'* "^T"- 

unfaithfuU in providi arjlidotej and pre- -^^^^^'^^ 

fervatives againft tht nejfesy fores, weak- 

neffes, dangers of his C iple ; but he never _ 

appointed the chill ^ cr antidote or rem- | 

edy, as an addition to 'Is, which he hath 

left with his wi/e, his eople. 

Hence how great r, the captivity ofThe Mif- 

Gods ownc People to „ r confufed mixtures'^'^l'^ 

in Worfliip, and unto worldly and earthly policies to people 
uphold State Religions or IVorJliips, (Ince that which ''"'"■ 
is written to the Angel and Church at Pergamus, fhall 
be interpreted as fent to the Governour and City of 
PergamuSf and that which is fent to Titus, and the 
Church of Chrift at Greet muft be delivered to the 
civill officers and City thereof. 

59] But as the Civill Magijlrate hath his charge of 
rht bodies znA goods oi t\ic J'ulije£l : So thc/ptrit- , 
aall Oncers, Governeurs and overjeers of Chrijls City 
or Kingdome, the charge of their fouls, and foule 
, fafety ; Hence that charge of Paul to Tim. i Tim. 
5. 20. Them that finne rebuke before all, that others 

128 The Blouify Tenent. 

may Icamc to fear. This is in the Church of Chrift 
'{ a fpirituall meanes for the healing oizfoule that hath 
finned, or taken infeSlion^ and for the preventing of 
the infedting of others, that others may learne to 
feare, &c* \ 


PeaceJJT is faid true that Titus and Timothy^ and 

A fo the Officers of the Church of Chrijl are 

bound to prevent yi«//f infe£lion: But what hinders 

that the Magiftrate (hould not be charged alfo with 

this duty ? 

The Truth. I anfwer, many things I have anfwered, 

Kings «id d more (hall ; at prefent I (hall only fay this : If 

England It be the Magijtrates duty or office, then is he both 

Go\m^ a Temporall and Ecclefajiicall officer; contrary to 

Church. ^ which moft men will affirme : and yet we know the 

policie of our owne Land and Country hath eftab- 

liflied to the Kings and ^eens thereof, the fupreme 

beads or governours of the Church of England. 

Strange That doBHne and diJiinBion that a Magijirate may 

confufi^ punifh an Heretick civilly will not here availe ; for 

inpum - ^yj^^^ jg Babel if this be not confufedly to puni(h 


corporall or civill offences with fpirituall or Church 
yioc^c^cenfures (the ofFendour not being a member of it) or 
it with the to puniih foule or fpirituall offences with corporall or 
^^^^^}^^ tempor a II weapons proper to Delinquents againfl the 
the bloud tcmporall or civill Jlate. 

of fouics Laftly, woe were it with the civill Magijirate (and 
«J?1,«. *moft intolerable burthens do they lay upon their backs 


Tbe Blnufy Tenent. 129 

ctrc tnd charge of the Commonwealth (the peace and*^*"!"* 
iafety of the Towne, City, State or Kingdome) thcfhefX 
bloud of every foule that pcriflicth (hould cry again ft icft)fliouM 
him, unlelTe he could fay with Paul, Ails 20. {in "h^j;,'^""^ 
fpirituall regards) I am clear from the bloud of all 
men, that is the bloud oifoules, which was his charge 
to looke after, fo f '<ing went, not the 

bloud of bodies whi a the civill Magif- 


I acknowledge h 1 herifli (as a foftcr-T''" m*b- 

father) the Lord J e- 6, in his Saints, tOdu"^,^, 

cleave unto them 1 60] to countenance wicd ibe 

them even to the da — :> breake the teeth J^") s'^\|-e 

of the Lions, who ( .olence and injury of Chrift. 

unto them. 

But, to fee all his }iani, to keepe fuch Ufarpen 

Church or ChrijHans :y of worfhip, andh"jrJ,'"Qf 

fee ihcm doe their duty, this belongs to the //Wofihe fpir- 
the Bsdy Chrijl y^/ui, and fuch fpirituall Officers asj^"^'|^ 
he hath to this purpofe deputed, whofe right it isofj^ui. 
according to the true paterne : Abimelecb, Saul, Adon- ' 
ijah, Atbalia were but ufurpers : David, Salomon, 
yoajh, &c. they were the true heires and types of 
Chrijl "Jefus in His true Power and Authority in His 


Peace fy^Hc next Scripture brought againft fuchLn'*9- 
X perfecution is Luke 9. 54, 5^. where thc^^^^ 
Lord Jefus reproved His Difciples, who would have 
had fire come downe from Heaven, and devoure thofe 

]0 T&e Blatdjf Tetient. 

Samaritaiuj that would not receive Him in thefe 
words : You know not of what J^irit you are. the 
Son of Man is not come to tUJrey mens lives, but to 
fave them. 

With this Scripture Mr. Cotton joynes the fourth, 
and anfwers both in one, which is this, z Tim. 2. 24. 
The fervant of the Lordm.\x(^ not ftrive, but muft be 
gentle toward all men, fuffering the evill men, inftruil- 
ing them with meekneje that are contrary minded 
and oppoft themlelves, proving if God peradventure 
will give them repentance that uicy may acknowledge 
the truth, and that they may recover themlelves out 
of the fnare of the Divell v/h.o are taken captive by 
him at his will. 

Unto both thefe Scriptures it pleafeth him thus to 

anfwer : " Both thefe are direBions to Minijien of the 

" Go/pel how to deale (not with obftinate offenders 

" in the Qburcb who fin againft confcience, but) either 

"with men without as the Samaritanes were, and 

"many unconverted Cjirjtf/unj in Creet, whom Titus 

" (as an Evangclift) was to feck to convert : 

1 excel- " Or at bcft with fome "Jewes or Gentiles in the 

'*^"'B" Church, who though carnall, yet were not con- 

■TS^ " vinced of the errour of their way : And it is true it 

vci. " became not the Spirit of the Go/pet to convert Aliens 

" to the Faitb (fuch as the Samaritanes were) by fire 

" and brimftone, nor to dealc harflily in puhlicke Min- 

" ijlery or private conference with all fuch fcvcrall 

" minded men as either had [61] not yet entred into 

" Church felloivjbip, or if they had did hitherto fin 



G^^ to proceed in a Cbmrcb wtj tpatA 
wKmUrs^ when th^ become Jcandalooi 
either io i^ or idh^rmr, moch kflfe doe 
at aU to the Cm// Magijlraie* 


TmrA.'T^His perplexed and raTdled AupL^. , ^«^^ 

X in u> manv thines and (b doabtftdl are 

wrapt ap and intangled togetner, I (hall take in |Heccs» 

F irfl, concerning that of the Lard Jefus reboking 
his DifcipUs for their ra(h and ignorant bloudy z^^/^wiieB ke 
[Luc. 9.) defiring ccfrtorall deJlruBion upon the Sama^ ilMmid 
ritanes tor refuiing the L^^ ^C/^A &c. the -^^!/^^^[S^|^^ 
affirmeth, that hindreth not the Minifters of the Gof- in the 
^// to proceed in a Church way againft (candalousSate, 
offenders, which is not here queftioned, but main- ^'^2-'* 
tained to bee the holy will ot the Lord^ and a fuffi- meats 
cient ccnfurc and punifhment, if no civill offence ^.^*** 
againft the Civill State be committed. which * 

Secondly (faith hee) " Much leflc doth this fpcakc none cm 
" at all to the Civill Magijlrate. ^^"^- 

■ This paragraph is quoted literally 
from Cotton's Letter, fee p. 9. But Cot- 
ton, for fome rcafon, denies its literal 
accuracy, which Williams affirms. "The 
matter of this Anfwer, it is likely enough 
was given by me : for it fuiteth with 
mine own apprehenfions, both then and 
now. But fome expreffions in laying it 
downe, I doe not owne, nor can I finde 
any Copie under my owne hand-writing, 
that might tedifie, how I did expreHe 
rnvfelte, efpecially in a word or two, 
wnerein the Difcajfer obferveth (in ckap. 

38.) fome hade, and light, and fleepjr 
attention. But if the Difcujfer can (hew 
the fame under mine owne hand (as it b 
not impoflible) I (hall be willing (by 
God's help) both to acknowledge it, and 
my halle in it." The Bhody Tentnt 
JVapeJ, pp. 74, 75. " It is at hand for 
Mafler Cotton or any to fee that eopj 
which he gave forth and correfled in 
fome places 'with his own hand, and 
every word verhatim here publifhed." 
The Bloody Tenent yet More Bloody, p. 

132 The Bltmdy Temnt. 

in^fi^ Where I obfcrve that he implyes that befide the 
tmc ^« cenfure of the Lord Jefus^ in the nands of his^/r/>- 
Chnflim, uoll govemtntrs^ for any fpirituall cvill in life or doc^ 
boona to ^'^> ^^ CiviU Magijtrate is alfo to inflidk corporall 
be like futitfbment upon the contrary minded : whereas 
Chnii IB ^ Firft, if tht Chill Magijlr ate be a Cbrijlian, a JD//- 
^l^^^l^pl^ or follower of the meeke Lamhe of Go^, he is 
mens boiind to be far from deftroying the bodies of meu^ for 
bodies, rcfufing to receive the Lord Jefus Cbrijl^ for other- 
^eCiTiil^yjfg jjg^ (hould not know (according to this fpeech 
bound "ot of ^he Lord lefus) whzt ffirit he was of, yea and to 
to inflia be ignorant of the fweet end of the comming of the 
^^^^y^^' Son of Man^ which was not to deftroy the bodies of 
other to Men^ but to fave both bodies and foules^ verf 55. 56. 
infliavio- Secondly, if the Civill Magijlrate^ being a Cbrif- 
ftripcs, or ^^*^^» gi^cd, propbefe in the Cburcb^ i Corintb. i . 1 4. 
any corpo- although the Lord lefus Cbriji^ whom they in their 
ifllincnt' o^^"^ perfons hold forth, (hall be refufed, yet they 
for eviil are here forbidden to call for fire from heaven^ that 
»|>5nft is, to procure or inflidt any corporall judgement upon 
fuch offenders^ remembring the end of the Lord lefus 
his comming, not to dejlroy mens lives, but to fave 

62] Laftly, this alfo concernes the confcience of the 
Civill Magijlrate^ as he is bound to preferve the civill 
peace and quiet of the place and people under him, 
he is bound to fuffer no man to breake the Civill 
Peace^ by laying hands of violence upon any, though 
as vile as the Samaritanes for not receiving of the 
Lord lefus Cbrijl. 
Rercl. 13. ^^ ^^ indeed the ignorance and blind zeale of the 
13. fecond Beajl^ xh^ falfe Prophet^ Rev: 13. 13. to per- 

'*'be Bloudy Tenent. 1 33 

fwade the croill Potrerj of the earth to pcrfecute the ^^ f**"" 
Saints, that is, to bring ficry judgement} upon men inwii""i« 
ijudiciall way, and to pronounce that (ucn Judgementt6n from 
of imprifenment, banijbment, death, proceed from Gods^'^T"^'*^ 
righteous vengeance upon fuch Hereticks. So dealt fair proph 
divers Bijhops in France, and England loo in Queenc" ''^'"8- 
Maries daycs with the Saints of God at their putting" "" 
to death, declaiming againft them in their Sermons 
to the people, and proclaiming that thcfe perfecu- 
tions. even unto death were Go<is jujl judgements from 
heaven upon tbefe Herelickes. 


pM^.'TNOubtleffe fuch fiery fpjrits (as the Lord* Tim.). 
J-/ Jefus faid) arc not of God : I pray fpeake J^^^ 
lo the fccond place out of Timothy, 2. Epift. 25. 26. 

Truth. I acknowledge this inftruftion to be meeke 
and patient, &c. is properly an inftrutftion to the Min- 
ijlers of the Gofpel. Yet divers Arguments from 
hence will truly and fairly be cotlcAed, to manifefl 
and evince how farre the civlll Magijlrate ought to 
bee from dealing with the civiU /word in fpirituall 

And firft (by the way) I defire to aske. What were 
thefc unconverted Chrtjlians in Crete, which the 
Anfwcrcr compareth with the Samaritanes, whom 
Titus (faith he) as an Evangelifl was to feck to con- 
vert ; and whether the Lord lefus have' any fuch 


134 TJbe Blmufy Tenent. 

of mercies^ the Father of lights^ to awaken and open 

the eyes of all that feare before him, that they may 

fee whether this be the Language of Canaan^ or the 

Language of Aihdod. 

A qtt«« What is an unconverted Cbrijlian but in truth an 

Aofwem unconverted Convert ? that is in Engli(h one unturned 

mc2De$ hj turned : unholy holy: Difciples or Followers of lefus 

^IJ^^*^**"** not following of him : In a word, that h Cbrijiians 

Chriflitn or anointed by Cbrijl^ AntichrijUans not anointed 

in Crete, with the Spirit of lefus Chrijl. 

The orig.63] Certaine it is, fuch they were not unto whom 

'Srif ^ the Spirit of God gives that name, A£l. 1 1 . And 

indeed whither can this tend but to uphold the ilaf- 

pbcmy of fo many as fay they are lewes^ that is, Cbrif^ 

tians^ but are not ? Rev. 2. But as they are not Chnf- 

tians from Cbrijl^ but from the Beajl and his Piiture^ 

fo their proper name from Antichrijl^ is Anticbrif^ 


The An- How fad yet and how true an evidence is this, that 

f^^ J^the foule of the Anfwerer (I fpeake not of his inward 

convened foule and perfon, but of his worfliip) hath never yet 

Churches heard the call of the Lord lefus^ to come out from 

SpsT***^" thofe unconverted Churches^ from that unconverted 

Anticbrijlian Cbrijlian world, and fo from Anticbrijl 

Belial^ to feeke fellowfliip with Cbrijl lefus^ and his 

converted Cbrijlians^ Difciples after the firft patterne. 

Godspeo- Againe, I obferve the bajle and light attention of 

p|^^^^^ the Anfwerer to thcfe Scriptures (as commonly the 

tcrs of fpirits of Gods children in matters of Chrijl s Kingdome 

Chriftj arc ycxyjleepy) for thefe perfons here fpoken of were 


7be B/outfy Tetunt. 

were fuch >fitet as Timoth (to whom Paid writes 
thU Letter al Epbefus) Should meet withall.' 


P««.'DUt what is there in this Scripture of 7im- 
J3 otby allcdgcd concerning the civill Magtf- 

Truth. I arifue fi f TiiwB^Ay in par-•9''•'*■ 
_. , , ° J r Patience 
ticular, thus. _ ,«<! meek- 

Firft, if the m >ec Cbriftiaas, ornefft re- 
members of the Chur. ibejie in the CA«''f* Ju^,'" 
ofCbriJi, then I (ay a: are bound by thisopen 
command of Cbrijl tc tion to their doc- Chrifti 
trine, with meekemjft i , and to be fo farrc"^/" 
from ftriving to fubdu tes with the civill 
Jkvord, that they are \ 'alienee and meek- 
neffe to wait if God pi ill pleaie to grant 
repentance unto their 

So alfo it pleafeth xut /iniwercr to acknowledge 
in thcfe words : 

" It beconics not the Spirit of the GoJ^l to con- 

■ Cotton (if* in regtrd to the poini* BImJj Tiattt W»^ti, pp. 77. 78. He 

made b^ Williimi in thii Chipter, " Ii how«r«r, dercndi ihe phrtfe "nacon- 

Diull lye upon the DirculTcri credit, verted Cliriltiant," ■lleging in iu behalf 

wheihet I uicd at ill fuch ■ phrafe or the doftrine chat unconverted children 

no: Sure t im, I cannot hitherto (after of Church-memben are ilfo menibenof 

much feeiiing} lind mine owne hand- the Church. " I have not yet learned, 

written copy, which might cleire the (nor doe I thinke, I ever Ihall) that the 

. minaLe, both of Crtti for Bfbefts, ind children of believing Parenii borne in, 

unconverted Chridiant for unconverted the Church, arc all of them Pagani, and 

Perfoni." "The Tranfcripl, which with no Member* of the Church: or that 

much reeking, I found, hath it, inftead being Memben of (he Church (and fo 

of unconverted ChriUlani in Crtiir,un- holy) that they ite ill of them truljr 

converted Perfoni in Efbt/ui." Tbt twnverted." p. 78. 

136 The Bloitdf Taunt. 

"vert Aliens to the Faith ^fuch as the SamaritaneSt 
** and the unconverted Cbrtftians in Crete) with Fire 
" and Brimftene, 

Secondly, be Mhcy ofpofitions within, .znd Church 

membert (as the Anfwerer fpeakei) htcomc feanJalout 

in do^ri/ie, (I foeake not of [b^y fcandals ^g^ln(i the 

civill State, which the eivill Magijlrate ought to 

punifh) it is the Lord onely (as this Scripture to Tim- 

etby implyes) who is able to give them repentance, 

and recover them out of Sathani fnare : to which 

end alfo he hath appointed thufe holy and dreadful] 

cenfures in his Church or Ktngilome. True it is, the 

Tiw«i»ni S'd:ord may make (as once the Lor</ complained, I/a. 

mtf mike ' ^■) ^ whole Nation of Hypocrita : But to recover a 

« Nition Soulc from Satban by repentance, and to bring them 

of Hyp*. fjQ^ jintichrijiian do£lrine or ivorfljip, to the doHrine 

Aotichrif-or worjbip Cbrijlian, in the Icaft true internall or 

liint, but externall lubmiffion, that only works the All-pewtr- 

c^ril^rn f"^^ ^°^> ^y *^^ fi^ord of the Spirit in the hand of 

' his Spirituall officers. 

Won- What a moft wofull proofc hereof have the Nations 

'*"'"" of the Earth given in all Ages ? And to feeke no 

R/ngbn" further then our native Soyle, within a few fcores of 

in Eng- yeercs, how many wonderfuU changes in Religion hath 

the whole Kingdome made, according to the change o( 

the Goveniours thereof, in the feverall Religious which 

they themfelvcs imbraccd ! Henry the 7. finds and 

leaves the kingdewe abfolutcly Pepijh. Henry the 8. 

cafts it into a tnould half Popijb halfe Protejlant. 

Edward the 6. brings forth an Edition all Protejiant. 

Queene Mary within fcw yeares defaccih Eil-wards 

Tbi Blmufy Tama. 137 

fiithcr Hiu. J. hit ptttern) all Pfijb. Mmrks fliort ^'tf-^ 
Hfe and Rehghn ends together: and B/hssietb revirp^T^r 
veth her Brother Edwards Modell^ all Proteftant : MigkMu 
And ibme eminent Witnejfts of Gods Truth againft 
Anticbrift^ have enclined to believe, that before the 
down&ll of that Beajl^ England muft once againe 
bow down her faire Neck to his proud ufurping 
yoake and foot. 

Peace. It hath been Englands finfull (hame, to 
fafliion & change their Garments and Religions with 
wondrous eafe and ligbtneffe^ as a bigber Power^ a 
jironger Swtfrd hath prevailed ; after the ancient pat- 
tcrne of Nebucbadnezzars bowing the whole world 
in one moft folcmne uniformitie of noorjbip to hb . 
Golden Image^ Dan. 3. 


BUt it hath been thought, or (aid. Shall oppojitims 
againft the Trutb efcape unpuni(hed ? will they 
notprove miichievous, £cc. 

Truth. I anfwer (as before) concerning the blindeTbcniC. 
Guides (in [65] cafe there be no Civill offence com-*"!^^*?" 
mitted) the Magijlrates^ & all men that by the mercy fj^inft the 
of God to themfelves difcernc the mijerie oi fucn Truth. 
OppofiteSf have caufc to lament and bewaile that fear- 
ful! condition wherein fuch are entangled, to wit, in 
the fnares & chains of Satan^ with which they are 
(o invincibly caught and held, that no power in 
Heaven or Earthy but the Right hand of the Lord in 
the meeke and gentle difpenfing of the fVord of 
Truths can releafe and quit them. 1 


138 V TAe Blwdy Tenent. 

* • 

^ *^ Thofe many falfe Chrifts (of whom the Lord Jcfus 
^^ok the^^'^^^^^ Mai. 24.) have futably their falfe bodies^ 
troc asd faftb^ fptrit^ Baptijm^ as the Lord Jefus, hath his 
2Jf^.Jtrue body, faith, Jpirit, &c. Epbef. 4. correfpondent 
tiant. alfo are their weapons, and the fuccejfe, ilTue, or ope- 
ration of them. A carnall weapon or J word oi jteele 
may produce a carnall repentance, a fliew, an outiide, 
an uniformitle through a State or Kingdome: But it 
hath pleafed the Father to exalt the Lord J ejus only, 
to be a Prince (armed with power and meanes fuffi- 
cient) to give repentance to Ifrael, Aits 5. 31. 
Tlie WOT- Accordingly an unbelieving Soule being dead in 
iJ^J^jJ'^finne (although he be changed from one worjhip to 
anregen- another, like a dead man (hifted into feverall changes 
^^P^" oi apparell) cannot pleafe God, Heb. 11. and confe- 
quently, whatever fuch an unbelieving & unrcgenerate 
pcrfon aits in Worjhip or Religion, it is but finne, 
Rom. 14. Preaching finne, praying (though without 
beads or booke) finne ; breaking oj* bread, or Lords 
flipper finne, yea as odious as the oblation of Swincs 
blood, a Dogs neck, or killing of a Man, Ifa. 66. 
But Faith it is that gift which proceeds alone from 
^yi^ the Father of Lights, PbiL i. 29. and till he pleafe 
chiefe of to make his light arife and open the eyes of blind 
J "'[j". finners, their foules (hall lie faft aflecp (and the fafter, 
S^[g "* in that a fword of fteele compells them to a worjhip 
mancri, in bypocrife) in the dungeons oi fpiritualt darkneffe 
^S the ^"^ Satbansjlavery. 

civiii Mag Peace. I adde, that a civill fword (as wofull expe- 
iftrate rience in all ages hath proved) is fo far from bring- 

g^lr/of i"g ^^ helping forward an oppofte in Religion to 
all thofe r^h^ntance, that Matrillrates finne p-rievouflv a^ainft 

Tie Bkiufy Tittent. 139 

like Mhk of Gm/ and ^Ai^/ of Soules, bj fach pro-;^^ 
ceedingt. Bccaufe as (commonly) the faflKn« of!Sr!L 
Jkffe.Mnd Anikbri^ian Teachers harden their ^/Smv^fiipptcft. 
ets^ who being bhndp bv this meanes are occafioned^^ll^^ 
to tumble into the ditto of Hell after their Uindkad^vtm^ iul 
ere^ with more inflamed zeale of lying confidence. >«»«• 
So (econdly, violence and zfworJ 01 Jlede bep;ets fuch Z^^^ 
an imfreffion in the fufferers^ [66 J that certainly theyMii wc^ 
conclude (as indeed that Religion cannot be true^^JP* 
which needs fuch injlruments 01 violence to uphold itp^eai. 
fo| that Perfecutors are far from fbft and gentle com- ton beget 
miferation of the blindneffe of others. To this pur-J^^^ 
pofe it pleafed the Father of Spirits^ of old, to con- their crad 
ftraine the Emperour of Rome^ Antoninus Pius^ ^^l'**"^ 
write to all the Governours of his Provinces to for- 1^^^©. 
beare to perfecute the Chrijlians^ bccaufe fuch dealing cuced. 
muft needs be fb far from converting the Chrijlians^^^^^?^ 
from their way, that it rather begat in their mindes golden 
an opinion of their crueltie^ &c.' ^^ 


Pftfrr .'T^He next Scripture againft fuch perfecution^ ifiu 2. 4. 
X is that of the Prophet^ If a. 2. 4. together J^«<^- 4- J- 
with Mic. 4. 3. thcv fliall break their fworas intOeo*nccrn-^' 
plough'JhareSf and tncir fpeares into pruning-hooies^'m^Chntu 

■ Eufebii Pamphili £ff» Hifl. Lib. iv. i : iSi. It is "now generally given up 

cap. I3« Cantabrigis, 1720; Juftini as fpurious." Milman, Hiftmrj 9/ Chrif- 

Marty ris O/ZTify torn. 1, p. loo, Panfiis, tUnity^ ii > 158. "Any man moderately 

1636. In 7bt BltoJy Tenent jet m9re acquainted with Roman hillory will fee 

Bl—ijt p. I Williams quotes this at once from the ftyle and tenor that it 

ediA "relate ^ y that praife-worthv is a dumfy forgery." George Long, 

Mafter John w • de out of Eufcbius.'* Tbtugbts $/ Af. AureUus Anfuinmst ptge 

. It is alfo quoted in Milner, Cbureb Hift. 24. 

I40 The Blmufy Tenent. 

hurt or deftroy in all 


Mcnble ipn^ 1 1^. ^^ There (hall none 

difc^flbi! ^^ mountame of my Holineffe. 

Unto which it plcafcd Mr. Cotton to fay, "That 

** thefe prtdiElions doc oncly fticw, firft, with what 

*^ kindc of weapons he (hould fubdue the Nations to 

the obedience of iht faith of the Go/pell^ not hyjire 

znAJhcordy and weapons of /f^^r, but by the power 

of tne JVord and iS//>// of G^^, which, faith he, no 

** man doubts of. 

Mn Cot- " Secondly, thofe predictions of the Prophets (hew, 

J^^*!^** what the w^^it^ and peaceable temper will be of all 

lent mtrr- ^# .-S. • r ^ i 

pretadon tTUC coftverts to Cortjitamty ; not L^^w/ or Leopards^ 

of thofe « not rn/^// opprejfors nor malignant oppofers or ^/V^r/ 

^rop e- 4< ^^^ ^£- another : but doth not forbid them to drive 

ravenous wolves from l\\t Jljeep-fold^ and to reftraine 

them from devouring the Jl^eep of Chrijl. 

Hb doc- Truth. In this firft excellent and truly Chriftian 

tmic ind jinfwer^ me thinks the Anfwerer may heare a voyce 

condemn- from Heaven^ Out of thine owne mouth will I judge 

cd by that thee : For what can be faid more heavenly by the 

ution'^ /^^ag'w^/ of Men and A ^els, to (hew the heavenly meek 

temper of all the Som 'iers of the Lambe of God^ as 

alfo to fet forth what c the Spirituall weapons and 

ammunition of the h war and battle of the Gofpell 

and Kingdome of j '; Chrijl^ for the fubduing of the 

Nations of the Wor i unto him. 

Peace. And yet out of the fame mouth (which 
(hould not be, faith James) proceeds good and evilly 
fweet and fowre ; for he addes : But this doth not 
forbid them to drive ravenous wolves from the 

/i-7l fhe^nfolH. and to reflraine them from devourinp^ 



Tie B/ouify Tenetit. ^ 

Truth. In thefc words (according to the judgement 
here maintained by him) he fights againft the former 
erutb (to wit, that hy /fiin'tual/ weapons Cbriji Jefus 
will fubdue the Nations of the Earth to the obedienee 
of the Go/pel) for by driving away thefc IVohei hee 
intends not onely the rejijiance and violence which the 
Sbepherth of CbriJI ought fpiritually to make, but the 
civHl rejijiance of the materiall Swords, Staves Guns, 
(Se. Whence I argue, that fame power that forccth^p 
the evill (or Wolves) out, forccth the good (the™ 
Sheepe) in ; for of ihcjame or like things is they<7/«f W 
or like reafon ; as the fame arme oj Jlejlj that with a 
JlaJfe beats off a Wolfe, with a Rod and Hooke brings 
in the Sheepe: the fame dog that alfaulteth and tcar- 
eth the IVolfe, frighteth and forceth in rhcjlraggling 


i'««.'DVt for the clearer opening of this mjjlerj, 
JU I pray explicate that Scripture where the 
Spirit of God is pleafed to ufe this fimilitude of Wolves, 
A£ls 20, 29. out of which (keeping to the Allegory) *' 
I {hall propofe thefe Queries, °^ 

Firft, wnat Wolves were thefc Paul warncs of? 

Truth. Anfus. Wolves literally he will not fay : 
Nor fecondly, perfecutors of the Flock, fuch as the 
Romane Emferours were, [or] Magiflrates under him. 

Therefore (thirdly) fucn as brought other Religions^, 
and Worpips, as the Spirit o/" Go*/ opens \i, verf. 30.^ 
Such as amongft themfelves fhould fpeakc perverfe^ 
things, as many Antichrijls did, and efpecially TheK 

I4S T6e Bhady Tenent. 

Anticbrifi, And I aske whether or no fuch as may 
hold forth other IVorJbips or Religiont, {lewet^ Turkti^ 
or Antkbrtjliam) may not. be peaceable and quiet 
Subje&s, loving and helpfull neigb&ours, &ire andjuft 
(Ualers, true and loyall to the chill government f It is 
clcarc they may from all Red/on and Experience in 
many flourifhing Cities and Kingdomes of the World, 
and fo offend not againft the ctvUl State and Peace; 
nor incurre the punifliment of the civill /word, not- 
withllanding that in fpirituall and m^licall account 
they are ravenous and greedy Wohes. 

Peace. 2. I quspre to whom Paul gave this charge 

to watch againft them, verf. 31. 

68] Truth. They were not the Magifiratet of the 

City of Epbefui, but the Elders or MtnUlers of the 

Cburcb of Cbriji (his myfticall flock ot (hcepe) at 

Ephejiis: Vnto them was this cbarge of watching 

given, and fo confequently of driving away theie 


Cli«rje« And however that many of thefe charges and 

f^^ exhortations given by that One Shepherd Chrifi lejus 

of the to ^c Shepherds ot Mitiijlers o( Churches, be com- 

fpiritoill monly attributed and direfled (by the Anfwerer in 

fiinv ■'^"' this difcourfc) to the civill Magijirate; yet I defire 

piy'ed 10 in the fcarc and holy prefence of God it may bee 

!nt« of"^^"1">''«*' into, whether in all the IVill or Tejlament 

the civill. of Cbvijl there bee any fuch word of Cbriji by way 

^tr^'t ^^ command, promife, or example, countenancing the 

w the" Governors of the civill State to meddle with thefe 

civill Mig Wohes, if in cii-Hl things peaceabk and obedifTit. 

illnie tr — ■« , -^ ■ . ■ . ... 

Tbe B/etiJjr Tenent, H3 

doubtlefle they muft bee able to difcerne and deter- f*'""*^* 
mine (outof their ownc^i:w/d^///V/>j in thefe rpirit-[if7^r) * 
uall Law queftions) who are fpirituall Sheep, what ishjvefpirit 
xhtiT food, what their poifon, what their P''operties,''^^?^" 
who their Keepers, &c. So on the contrary who are«g,inii 
fFohei, what their properties, their haunts, their ^'"'■"^l 
. a/faults, the manner of taking, &c. fpiritually: (and "" 
tliis beiide the care and ftudy of the Civill Lawcs, 
and the difceming of his owne proper Civill Sheep, 
obedient Sheepe, &c. as alfo wolvifh oppreflbrs, &c. 
whom he is bound to puni(h and fupprene) 

Truth. I know that Civill Magiftrates (in fomeMigir. " 
places) have declined the name of Head of the*^'*''J*'- 
Church, and Ecclefafiicall Judge, yet can they notn«me»f 
with good confcicnce decline the name, if theydoe**""^ 
the worie, and performe the o^ce of determining andchurcb 
puniftiing a meerly fpirituall ff^o/fe. md yet 

They muft be fufficiently alfo able to judge in allP^^'[^ 
/pin'tua// cmies, and that with their owne, and notihipor 
with other mens eyes, (no more then they doe inso""- 
civii/ caufes) contrary to the common praAice of the"*"'" 
Governours and . Rulers of Civill States, who often 
fet up that for a Religion or Worjhip to God, which 
.the Clergie OT Churchmen (as men fpeake) fliall in 
their Confciences agree upon. 

And if this be not fo, to wit, that Magijlrates muft 
not be Spirituall Judges (as fome decline it in the 
title. Supreme Head and Governour) why is GaUio 
wont to be exclaimed againft for refuting to be a 
ludge in fuch matters as concerned the leu'if 

144 ^^ Blwdf Tenent^ 

bee QO ludge or Head? (for that is all one in point of 


Pit ^** Peace. In the third place I quserie whether the 

j^ ^ Father who gave, and the Sonne who keepes the 

▼ottred. Sheepe, bee not greater then all ? Who can pluck 

thefe Sheepe the EUSl out of his hand, which anfwers 

that common objection of that danger of devouring, 

although there were no other weapons in the world 

appointed by the Lord Jefus. But 


Chrift TjjX)urthly, I ask, Were not thcfe Elders or Minijlers 
ilS^'i. ^ ^^ ^^ Church of Ephefus fufficicntly furniflicd 
Shepherds from the Lord lefus to drive away thefe my fticall and 
with pow-fpirituall Wolves ? 

cicnt to Truth. True it is, againA: the inhumane and uncivill 

drivetway violence of Pcrfccutors, they were not, nor are Gods 

Wolves, children able and provided : but to rcfift, drive away, 

expell, and kill fpirituall & myfticall tVolves by the 

ncordoi the Lord^ none arc fit to be Chrifts Shepnerds 

Tit. f. 9.who are not able. Tit. 1.9. 10. 11. The Bijhob or 

10. open. Q^^grfeer muft be able by found do£lrine both to exnort 

and to convince the Gainfaycrs : which Gainfayers 

to be by him convinced, that is, overcome or fubdued 

(though it may be in themfelves ever obftinate) they 

were I fay as greedy Wolves in Crete ^ as any could be . 

at Ephefus: for fo faith Paul vcrf. 10. they were 

unruly and vaine talkers, deceivers, whofe mouthes 

mud bee flopped, who fubverted whole houfes ; and 

yet Titus (and every ordinary Shepherd of a flocke 

ft^ ^ - — —m mi^^mttam^L^^»^»M 

the Blmfy Teneni. 145 

from ipirituall and myfticall wohes without the heipe 
of the Civill Magiftrate. 

Peace. In this refpe£t therefore me thinks we may 
fitly allude to that excellent anfwer of lab to Bildad 
die Sbubtte^ lob 26. How haft thou helped him thatJ**-«^"» 
is without power ? How faveft thou tne arme that ** 
hath no ftrengh? How haft thou counfelled him 
that hath no wifedomef how haft thou plentifully 
declared the thing as it is ? 

5. Laftly, I ask, whether (as men deale with Wolves) 
thcfc wolves at Epbefus were intended by Paul to be 
killed, their braines daflit out with ftones, ftaves, hal- 
bcrts, guns, &c. in the hands of the Elders of Ephc- 
fus, &c ? 

Trutb. Doubtlcflc (comparing fpirituall things 
with fpirituall) [70] all fuch myfticall wolves muft 
fpiritually and myftically fo be (lain. And the tVit^ 
nejfes of Trutb^ Revel. 1 1 . fpeake fire, and kill all that 
hurt them, by thzt ferie Word of God^ and that two- 
edged yw^r^ in their hand, Pfal. 149. 

But oh what ftrcames of the blood of Saints have Unmcrci- 
been and muft be ftied (untill the Lambe have obtained <un and 
the Viitorie, Revel. 17.) by this unmercifull (and in^J^^J^ 
the ftatc of the New Tejlament^ when the Church is 
fpread all the World over) moft bloody doBrine^ viz. 
The wolves (Hercticks) are to be driven away, their 
braines knockt out and kiird^ the poore ftieepe to be 
prefcrved for whom Chrift died, &c. 

Is not this to take Chrift Jefus^ and make him a 
temporall King by force? John 6. 15. Is not this 
to make his Kingaome of this worlds to fet up a civill 
and temporall IJrael^ to bound out new Earthly holy 

146 Tbe Blotufy Tenent. 


Lands of Canaan^ yea and to fet up a Spanijb Inqui^ 
Jition in all parts of the Worlds to the fpeedy deftruc- 
tion of thoufahdSy yea of millions of Soules, and the 
fruflrating of the (Weet end of the comming of the 
Lord lefus^ to wit, to fave mens foules (and to that 
end not to deftroy their bodies) by his own blood ? 


John6. ijp^^^^rTrtjie next Scripture produced aeainft fuch 

\. m1 '^ -■- Perfecution, is 2 Cor. i o. 4. The weapons 

cuiTed. of our warfare are not carnally but mighty through 

God to the pulling down of flrong holds, caflinj 

down imaginations^ and every high thing that exaltetl 

it fclfe againft the knowledge ofGod^ and bringing into 

capthlty every thought to the obedience of Chrljl^ and 

'^ having in a readincfle to avenge all dlfobedlence^ Gfr. 

Unto which it is anfwered, "When Paul faith. 
The weapons of our warfare are not carnally but 
*fpirituall: he denieth not chill weapons of fujlice 
to the civill Magijlrate^ Rom. 13. but only to 
Cburcb'Ojicers : and yet the weapons of Cburcb 
officers he acknowledgeth to be fuch, as though they 
**hcfpirituall^ yet are ready to take vengeance on all 
difohedience^ 2 Cor. 10. 6. which hath reference, 
amongft other Ordinances^ to the ccnfurcs of the 
Cburcb zgiiinii fcandalous offenders. 
Trutb. I acknowledge that herein the Spirit of 
Go^/ denieth not [71] civill weapons oi jujlice to the 
Civill Magijlrate^ which the Scripture he quotes, Rom. 
1 3. abundantly teflifie. 




^r •.« tt T 


The Bleudjf Tfttatt. 


the Apoftle denies not eiviU •weapons of Juftice to the 
civiU Magi/irate? of which there is no queflion, 
unlelle that (according to his fcope of proving perft- 
cution for confcienct) he intends withall, that the 
Apojlle denies not civill weapons oijujlice to the Civill 
Magijlrate in Spirituall and Religious caufes: The 
contrary whereunto (the Lord alTifting} I (hall evince, 
both from (his very Scripture, and his owne obfcrva- 
tion, and laAly by that 13 of the Romanes, by him- 
fclfc quoted. 

Firft then from this Scripture and his owne Qhfer- 
vation: The weapons o^ Church officers (faith he) arc 
fuch, which though they be J'pirituall, arc ready to 
take vengeance on all dij'obedience ; which hath refer- 
ence (faith he) amongft other Ordinances, to the 
Cenfures of the Church againft fcandalous offenders. 

I hence obferve, that there being in this Scripture J^**^ 
held forth a two-fold ftate, a CiviU Jiate and a Spirit- ,^^iii 
uail, CiviU oncers AnA. fpirituall, civill weapons and&fpiriin- 
fpirituall weapons, civill vengeance and punijhment, and '" *"■'•• 
^J'pirituall vengeance and punijlitnent : although the*-'"" 
Spirit fpeakcs not here cxprefly o( Civill Magijirates'^'^m- 
and their civill 1 -capons, yet thefe States being of dif- proper in 
ferent Natures and Confidcrations, as far differing as^^Jj^J" 
Spirit from Flejli, I firft obferve, that Civill weapons fitXytitm. 
are moft improper and unfitting in matters of the p''^*^ ''X 
Spirituall Jiate and kingdome, though in the Cmy/i,ude."i' ' 
Jlate moft proper and iutable. Cor. 10.4. 

148 Tbe Blmfy Tenent. 


F)r (to Iceepe to the fmilttude which the Spirit 
ufeth. for tnftance) To batter downe ^Jlrong buld^ 
btgb icall, fort, totrer or cajile, men bring not a firft 
and Cecona Admonition, and after obAinacie, Excom- 
municatien, which are fpsrituall weapons concerning 
them that be in the Cburcb : nor exborlalion to Repent 
and be baptized, to beleeve in the Lord Jefus, Sec. 
which are proper weapons to them that be without^ 
&c. But to take a Jlrong' bold, men bring Canons, 
Culverins, Saier,' Bullets, Powder-, Mufquets, Swords, 
Pikes, 5cc. and thefe to this end are weapons efFedt- 
uall and proportionable. 
Spiritall 72] On the other fide, to batter downe Idolatry, Jalje 
o^^tk^°''fi'^' ^'"'J''' fo^'/"'^t blindnejfe, bardneje, out of 
otilin the Jeu/e and fpirit, it is vaine, improper, and unfu- 
rpirituill table to bring thofe weapons which arc ufcd hy per- 
ctaki! f editors, Jlocks, whips, prij'ons, /words, gibbets, Jlakes, 
Sec, (where thefe feem to prevaile with fome Cities 
or Kingdomes, a ftronger force lets up againe, what 
a weaker pull'd downe) but againft thefe /piriiuall 
Jirong bolds in the foules of men, Spirituall Artillery 
and weapons are proper, which are mighty through 
God to fubdue and bring under the very thought to 
obedience, or clfe to bindc faft the foulc with cbaines 
of darknejfe, and locke it up in the prifon of unbeleefe 
and hardncife to eternity. 

• "(1) The peregrine h*wk. Hirrifon (he weight of (he Siler ivM 

{i) A piece of ordnince of three ■ (00 lbs." J. O. Hilliwetl, Di/thnsrj 

inche> »nd i hilf bore, weighl of fliot if Artbuii unJ Previsiial U'irJi. 2 

Tbe Blotufy Taient. 149 

1. I obfcrve that as chill •weapons are improper inCi«n 
thU bufineflc, and never able to effcft ougnt in the"o^^^ 
fault: So (although they were proper, yet) they are improper, 
unntcejfary, for if as the Spirit here faith (and the^^J^"""^ 
Avf-werer gnnxs) fpiritualf iveapeni in the hand offpinm*]! 
Church officers are able and ready to take vengeance '^'>'^^' 
on all difobedience, that is able and mighty, fufficicnt 
and ready for the Lords workc either to fave the 
foule, or to kill the foule of whomfocver, be the party 
or parties oppofite, in which rcfpcifl I may againc 
remember that fpeech of Job, How haft thou helped 
him that hath no power? Job 26. 

Peace. Offer this (as Malachie once fpakc) to the No emnh- 
Governours the Kings of the Earth, when they befiege, ^^ q"^ 
bcleagure, and affault great Cities, Caftles, Forts, &c. ernoun 
fhould any fubjeift pretending his fervice bring ^^''^T^'S*'" 
oi pins, jlicks, Jlraiees, bulrujbes, to beat and batter „j™ 
dow nc y/o»f walls, mighty Bulwarkes, what mightKndto 
his expedlation and reward be, but at leaft the cen- ^^^ ''^^ ' 
fure of a man diftraft, befide himfelfe? &c. Kinp. 

Truth. What (hall we then c'nceivc of His dif- 
pleafure, (who is the chiefe or Prince of the Kings of 
the earth, and rides upon the Word of Truth and 
meeknejfe, which is that white Horfe, Rev. 6. and Rev. 
1 9. with His holy witneJJ'es the white Troopers upon Piil. 45. 
white borfes) when to His belpe and aid men bring ^^^*^|JJ[ 
and adde fuch unnecejfary, improper and wcakc muni- 
tion 7 

Will the jCar^ ^f/ttj (did He ever in His owncspirirndt 
Perfon praflice, or did he appoint to) joyhe to HisAmmuni- 
Breaflplate of Rishteoufneffe, the breaflplate of iron '""" 

150 The Blotufy Tenent. 


^?s^ //(Wf in Cbrift^ an helmet and creft of /rw, braffe^ or 

nail I^^J^h * target of wood to His (hield of Faith ? [to] 

icry unfit- His two edged fword comming forth of the mouth of 

loS^ 75/»A the materiall fword, the worke of Smiths 

73] and Cutlers ? or a girdle of (hoocs leather to the 

girdle of truth, &c. Excellently fit and proper is 

An alannethat alarme and item, PfaL 2. Be wife therefore O ye 

tociviii Kings (efpecially thofe ten Horns, Rev. 17.) who 

Rulers. ^ nnder pretence of fighting for CbriJI Jefus give their 

power to the Beajl againft Him, and be warned ye 

Judges of the Earth : Kijfe the Son, that is withyi/^- • 

jcflion and aJfeSlion, acknowledge Him only the King 

and fudge oifoules (in that power bequeathed to His 

Minijlers and Churches) left if His wrath be kindled, 

yea but a little, then blejedzvc they that truf in Him. 


Concern. PcaccJ^^Ovf in the fecond place concerning that 
'"^if R Scripture, Rom. 1 3. which it pleafcth the 

\zn^^lt^^f'^^^^^ to quote, and himfelfe, and fo many excel- 
in fpirii- lent fervants of God have infifted upon to prove fuch 
^^^^ P^rfecution for Confcience-; how have both he and 
they wrejled this Scripture (not as Peter writes of the 
loicked, to their eternall, yet) to their owne and others 
temporall deJIruSlion by Civill wars and combujlions in 
the world ? 

My humble requeft therefore is to the Father of 
Lights, to fend out the bright beames of the Sun of 
Right eoufneffe, and to fcatter the mift which that old 

Tie Blviufy Tenent. * I 

TnttH) is for your care and paines to inlighten and 
cleare this Scripture, 

Truth. Firft then upon the ferious examination of^" 
this whole Scripture it will appeare that from the„^ 
ninth verfe of 12 Chap, to the end of this whole 13 of 
Chap, the Spirit handles the duties of the Saints in"?' 
the carefull obfervation of the fecond Table in their f,i; 
civil convcrfation, or walking towards men, and fpeaks 
not at all of any point or matter of the firft Table 
concerning the Kingdome of the LorJ "Jefus. 

For, having in the whole Epiftle handled that 
great point of free "Juflificatisn by the free Grace of 
Go^in Chrift, in the beginning of the 12 Chap, he 
exhorts the Beleevers to give and dedicate themfelvcs 
unto the Lord both in foale and body, and unto the 9 
verfe of the i z Chap, he expreftely mentioneth their 
converfation in the Kingdome or Body of Cbriji ye/us, 
together with the leverall Officers thereof. 

And from the 9 ver. to the end of the 1 3 he plainly 
dilcourfeth of [74] their civill converfation, and walk- 
ing, one toward another, and with all men, from 
whence he hath faire occafion to fpcake largely con- "^ 
cerning their fubje£tion to Magijiratts in the 13", 

Hence it is that verfe 7 of this 13 Chap. Pauiu 
exhorts to performance of lave to all men {Magif-'^- 
trates and J'ubjeSs) verfe 7, 8, Render therefore to all „ 
their due, tribute to whom tribute is due, cujiome to r*- 
whom cujiome, feare to whom^dr^, honour to whom 
honour. Owe nothing to any man, but to love one 

152 Tie Blouify Tenenf. 

How knre jf any man doubt (as the Papifts (peak) whether a 
the Liw. "^'^ "^y P^f fcdkly lulfiU the Law ; every man of 
(bund judgement is ready to anfwer him that thefe 
words [He tAaf lovetb bath, fulfilled the LanoV con- 
cemeth not the whole Lanv in the firft Table, that 
is the worfbip and Kingdome of God in Cbrtjl. 

Secondly, That the Apoftle fpcaks not here of per- 
fect obfervation of the fecond Table without failing 
in word or adt toward men, but layes open the fumme 
and fubftance of the Law^ which is love^ and that 
he that walkes by the rule of love toward all tnen 
[Magtftrates and fubjeBs) he hath rightly attained 
unto what the Lano aimes at, and fo in Evangelicall 
obedience fulfills and keeps the Law. 

Hence therefore againe in the 9 verfe having dif- 
courfcd of the 5 Command in this point of %uperi* 
ours^ he makes all the reft of the Commandements 
of the fecond Table, which conccrne our walking 
with man (viz. Tbonjbalt not kill^ Tboujbalt not com^ 
mit adultery^ Tboujbalt notjleale^ Tboujbalt not beare 
falfe witnejfe^ Tbou JJjalt not covet : and if there be 
any other Commandement, to be briefly comprehen- 
ded in this faying, namely, Tbou Jbalt love tby neigb- 
hour as tby (elf e. 

And ver(e i o Love worketh no ill to his neighbour, 
therefore love is the fulfilling of the Law, that is (as 
before) the Law concerning our civill converfation 
toward All men, MagiJlrates or Governours^ and 
fellow-fubjedts of all conditions. 

* The brackets are in the original text. , 

The Blottdy Tenent. 


Peace. \ Lthough the Scripture is fufficicnt to make^' 
X\. the man of God perfeB, and the facte "wtfe^ 
tofahatioftfAad omt faith in GodmuH be only founded e» 
upon the Rocke Chriji, and not upon [75] the /tfWofJ'^' 
mens Judgements ^nd opinions : Yet as Pua/ alledgeth fe, 
the Judgement and (ayings of unie/eevers for their con- ^"1 
vision out of their owne tenets and grants : So I pray ^' 
you to fet downe the words of one or two (not unbe- 
lecvers in their perfons, but excellent and pretious 
fervants and witness of God in their times, whofe 
names arc fweel and pretious to all that feare God) 
who although their Judgement ran in the common 
fireame, viz. That MagiJlrates were keepers of the 2 
Tables, defendors of the Failb againft Hereticks, and 
notwith Handing what ever they have written for 
defence of their Judgements, yet the light of truth fo 
evidently {hined upon their foules in this Scripture, 
thut they abfolutely denied the 13 of the Romanes to 
concerns any matter of the firft Table. 

Truth. Firft, I ftiall produce that excellent fervantc 
of God, Cahin, who upon this 1 3 to the Romanes^^^ 
writes ;' Tota autem hac difputatto eft de civilibus pra- t\ 
feBuris : It agfrufira inde facrilegam fuam tyranni- 
dem Jlabilire moliuntur qui Dominatum in confcienttas 
exerceant: But (faith he) this whole difcourfe con- 
" cerneth civill MagiJlrates, and therefore in vaine doe 

Tbe Blmtdy Teneni. 




Peace. I know how far moft men (and efpecially 
the (hecp of lefus will flic from the thoueht of exer- 
cifing tyranny over confcience) that happily they will 
difclaime the dealing of all with mens confctences: 
Yet if the A£b and Statutes which are made by them \ 

concerning the worfhip of God be attended to ; their 
profeflion (and that out of zeale according to the 
patterne of that ceremoniall and figurative (late of 

^^Ifrael) to fufFcr no other Religion nor worfliip in 
their Territories, but one ; their profejjion and pra£lice 

jretto defend their Faitb from reproach and blafphemy 
of Hereticks by Chill weapons^ and all that from this 
very 1 3 of the Romanes ; I fay if thcfe particulars and 
others be with feare and trembling in the'prcfence 
of the moft High examined ; the wonderfull deceit 
of their owne hearts (hall appeare unto them, and 
how guilty they will appeare to be of wrcftine this' 
Scripture before the Tribunall of the moft High. 

Truth. Again Calvin fpeaking concerning fulfilling 
of the Law by love^ writes thus on the fame place :' 
Sed Paulus in tot am Legem non refpicit^ tantum de offi^ 
ciis loquitur^ qua nobis erga proximU demandantur alege : 
That is, Paul hath not rcfpedl unto the whole Law^ 
he fpcaks [76] only of thofe duties which the Law 
commands towards our neighbours, and it is manifeft, 
that in this place by our neighbours hce meanes high lU 

and low, Magijlrates and JubjeBs^ unto whom we |f? 

ought to walke by the rule of love, paying unto every 
one their due. 

Again e, Caterbm Paulus hie tantUm meminit fecunde 

Tnhul/r ntiiii ///» ^a tantum erat auofliio •* Rut Paul here 

1? ■ 


^^ Tbe Blaufy Tenettt. 155 

only mei ch the fccond Table, becaufe the queT- . 

tion was o concerning that. I 

And ag: ^od autem repetit comptemenium Icgis C**'» •, 

tjfe diUaJo" intellige (ut prius) de ea legts parte quod^^^^^ 
hominum atem J'peEiat : Prior entm legis taiu/a 6t& Ttble 

qu<t ejl ae i tu Dei minimi hie attitigitur ;' But '"^"pTjT 
that he repeaicth that /ove is the fulfilling of the Law, wotOiip.!* 
underftand as I es of that part ofnoth"''" 

the Law whicn 1 ?iety ; for the firft,^"hed?' 

Table of the Law :h the Worfliip of 

God is not in the Ic : touched. 

After Calvin, his neva that holy and Bn^M^tm 

learned Bexa upon uanKat, if there be^"™- '3 

any other Commar nmed up in this. 

Thou (halt love thy ; 7^^. writes thus: 

Tola lex nihil aliud 1^ ti ^ proxinii pra- 

cipit,fed tamen cum co de mut nts hom- 

inum officiis dijferat, adfecundam Tah- 

ulam rejlringendane puto' 

The whole Law (^ith he) commands nothing elie 
but the Ivoe of God, and yet neverthelcffe fince the 
Apofile in this place difcourfeth of the duties of men 
one toward another, I thinke this terme law ought 
to be reilraincd to the fccond Table. 


Peace."! Pray now proceed to the fecond Argument 

X from this Scripture againft the ufe of civill 

weapom in matters of Religion and fpirituall 'worfliip. 

•. Ctrnmnuril, v: loi, ■ Bczk, Nov. Teft. in loco, edit. Lo 

dini, isBs. (. Underbill.) 


156 Tbe Bloudy Tenent. 

Truth. The Spirit of God here commands fubjec- 
tion and obedience to higher Powers^ even to the 
Romane Emperours and all fubordinate Magijlrates ; 
and yet the Emperours and Governours under them 
were ftrangers from the life of God in Chrift, yea 
moft averfe and oppofite^ yea cruell and bloody Perfe- 
cutors of the name and Followers of Jefus : and yet 
unto thcfe is this fubjeSlion and obedience [77] com- 
manded. Now true it is, that as the civlll Magijitrate 
is apt not to content himfelfe with the majejiy of an 
earthly Throne^ Crowne^ SworJ, Scepter, but to feat him- 
felfe in the Throne of David in tne Church : So Gods 
►eople (and it may be in Pauls time) confidcring their 
lign and glorious preferment and priviledges by Jejus 
Cbrifi, were apt to be much tempted to defpiur Civill 
Governours, efpecially fuch as were ignorant of the 
Son of God, and perfecuted him in his fervants. 
^^5^ Now then I argue, if the Apojlle (hould have com- 

to"t^Ro. »nanded this fubjeil ion unto the Romane Emperours and 
mane Gov Romanc Magijlrates in fpirituall caufes, as to defend 
dT^ \ ^^ /rw/i& which they were no way able to difcerne, but 
truth, tn^p^rfecuted, (and upon truft from others no Magiftrate 
topunjfli (not pcrfwaded in his-owne confcience) is to take it.) 
hcmicki. Q^ ^jj-^ ^^ punifli Hcreticks, whom then alfo they 
muft difcerne 2ind Judge, or elfe condemne them as the 
ycurs would have Pilate condemne the Lord ye/us 
upon the fentence of others, I fay if Paul fliould have 
(in this Scripture) put this worke upon thefe Romane 
Governours, and commanded the Churches of Chrijl 
to have yeelded fubje£lion in any fuch matters, he 
mufl (in the judgement of all men) have put out the 

The Bloudy 7enent. 


Peace.'f'V is faid by fomc, Why then did Paul him- 
A fclfe, ASi. 25. appeals to Cafar, unleffe that 
Ccefar (though he was not, yet) he ought to have 
beene a fit yudre in fuch matters f 

Truth. I anlwer, if Paul in this Apptale to Ctefar^ ^' 
had referred and fubmitted fimply and properly the(? 
caufe of Cbrijly his Mhujlry and Mimjlrotion to them 
Romane Emperourt Tribunall, knowing him to be an 
Idolatrous Jtranger from the trut God, and a Z,/on-likeIf 
bloody ^cr/^£'«/or of the Lord le/us, the hambe of Go^,*"* 
I lay let it be confidered whether or no he had com- c. 
mitted thefe 5. Evils. fp 

The firft againft the dimmeft light o( Reafon inj,, 
appealing to aarkneffe to judge light, to unrighteouf- ni 
nejfe to judge righteoufnejfe, the fpiritually blinde, to** 
judge and end the controvcrfie concerning heavenly 

Secondly, againft the C7i\:St oi Religion, which if 
condemned by every inferiour Idolater, muft needs bee 
condemned by the Cafars themfelves, who {Naiu- 
chadriezzar-Yike) fet up their State^iwages or [78J Re- 
ligions, commanding the IVorlds uniformity of worjbip 
to them. 

Thirdly, againft the holy State and Calling of the 
Cbrijiians themfelves, who (by virtue of their fubjec- 
tion to Cbriji) even the leaft of them arc mfpirituall 
things above the highefl Potentates or Emierours in 
the world, who continue in enmity againl[,'or in an 
ignorant naturall (late without CbriU "Jefus. This 
honour or high exaltation above all his Hofy ones, to 

158 Tbe Bhiufy Tetieut. 

binde (not literally but fpiritually) tlieir Kings in 

Chaines, and their Nobles in Linkes of Iron, Pfal. 49. 

Fourthly, againft his owne Callings jipojllefljip^ or 

office of Mintjlery^ unto which Cajar himfelfe and 

all Potentates (in fpirituall and foule matters) ought to 

have fubmitted : and unto which in controverfies of 

Cbrijis Church and Kingdome^ Cccjar himfelf ought 

to have appealed^ the Church of God being built upon 

the foundation of the Apojlles and Prophets^ ^phef. 

2. 20. 

^"P®^ And therefore in cafe that any of the Romane Gov- 

then,. ernours, or the Rmperour himfelfe had becne hum- 

felvcs, if bled and converted to Chrijlianity^ by the preaching 

S>a w* ^^ ^^''^» ^^^^ "o^ ^^^y themfclvcs bound to fubjedt 
the Apof- themfclves unto the power of the Lord lejus in the 
rt' *"k ^^"^^ ^^ ^^^ Apoftlcs and Churches, and might not 
in i>iriw- ^^^ Apoftlcs and Churches have refufcd to have bap- 
ail things, tized or wadied them into the profcflion oi Cbrijl 
lefus^ upon the apprehenfion of their unworthinefle? 
Or if received into Chrijlian Fellowjhip^ were they 
not to (land at the Bar of the Lord lefus in the Churchy 
concerning either their opinions or praBices^ were they 
not to be caft out and delivered unto Satban by the 
power of the Lord lefus ^ if after once and twice admo^ 
nition they perfift obftinate, as faithfully and impar- 
tially, as if they were the meanefl in the Empire: 
Yea, although the Apoftles, the Churches, the Elders 
or Governours thereof were poore and -meane defpifed 
perfons in civill refpedls, and were themfelves bound 
to yeeld all faithfull and loyall obedience to fuch Emp- 

The Blouify Tenetit. 

have fubmitted to thofc fpirituall decrees of the Apof- 

tles and Elders, as well as the lowefl and meaneft 
nicmbers of CAri/l, Afl. \t? And if fo, how fliould 
Paul appcalc in fpirituall things to Cwfar, or write 
to the Churches of Jefus to fubmit in Cbrifliau or 
Spirituall matters ? 

Fifthly, if Paul had appealed to Cnjar in fpirituall 
rcfpedls, hee [79] had" greatly prophaned the holy 
name of God in holy things, in fo improper and vaine 
z proJiitutioR of Jpirituall things to carnall and na/- 
»rd// judgements, which are not able to comprehend 
fpirituall matters, which are alone fpiritually dif- 
cerncd, l Cor. 2. 

And yet Ctefar (as a civill fupreme Magiflrate)^ 
ought to defend Paul from Civill violence, and flan-'^ 
lierouj accufations about fedltion, mutiny, civill difobe- th 
dience, SSc. And in that fenfc who doubts but Gods'^ 
people may appeale to the Romane Cafar, an Egyp- tn 
tian Pbaraob, a Philiflian jibimelecke, an AHyrian 
Nahucbadnezzar, the great Mogol, Prefler lobn, the 
great Turke, or an Indian Sacbim 9 


Peace.'\7'\7"HicYi Is the third Argument againft 
V V the civill Magi^ratespovf cr'infpirii- 
uall and foule matters out of this Scripture, Rom. 1 3 ? 
Truth. I difpute from the nature of the Magif- 
trates weapons, verf. 4. He hath zfword (which nee 
beares not in vaine) delivered to him, as I acknowl- 
' edge from Gods appointment in the free conlent and 
choice of the fubjeiti for common good. 

i6o The Bloudy Tenent. 

We muft diftinguifli of /words. 

Foarc We findc foure forts oi f words mentioned in the 

fw*^ New Tefiament. 

nenuoned Firft, ikitfwordoiperfecution^ which fl>ro^ftretched 

^JJI^*^^ forth again ft lames ^ A61. 12. 

umcnu Secondly, t\\cfword of Gods 5/)/r//, cxprcfly faid to 
be the Word of God, EfiAe/. 6. Kfword of two edges 
caried in the mouth of Cbrijl^ Rev. 1. which is of 
ftrong and mighty operation^ piercing betweene the 
Sones and the marrow, betweene the Jou/e and the 
fplrit, Heb. 4. 

Thirdly, the grezlfword of IVar and Deftrudlion, 
given to him that rides that terrible Red Horfe oi 
IV ar, fo that he takes Peace from the Earth, and 
men kill one another, as is moft lamentably true in the 
Jlaughter of fo many hundred thoufand foules within 
thefc few yeares in feverall parts of Europe, our owne 
and others. 

None of thefe '^fwordszxt intended in this Scrip^ 
Sure : 

ThcCirill Therefore, fourthly, there is a Chill /word, called 
^ the Sword of Chill jujlice ; which being of a mate-- 

riall civill nature, for the defence of Perfons, Eftates, 
Families, Liberties of a City or Civill State, and the 
f^PP^^JP^Z ^^ uncivill or injurious perfons or aftions 
by fuch civill puniJJjment, It cannot according to its 
utmoft reach and capacitie [80] (now under Chrijl, 
when all Nations are mecrly civill, without any fuch 
typicall holy reipedt upon them, as was upon Ifrael 
a Nationall Church) I fay, cannot extend tofpirituall 
and Soul'Caufes, Spirituall and Soule punijljment, which 
belongs to thzt Jpirituall fword with two edges, the 

_ i...- .'m 

Tie Bhudy Tenent. i6i 

foule^piercing (in fouU-faving or fiuk^Ulling) the 
Word of God. 


Truth. A Fourth Argument from this Scripture I X'?'"*' 
-ZTL take in the 6. verfe, from Tribute^ ^^^^^9 kc.m^ly 
&c. which is a meerly civi// Reward or Recompence <i^\\\ re- 
fer the Magiftrates worke. Now as the wages are, ^^]^"' 
fuch is the worke: But the wages are mecrcly civilly c\s\\\ 
Cujlome^ Tribute^ fisfr. not the contributions of the Saints work, 
or Churches of Chrijl (proper to the Spirituall and 
Chrijlian Jlate) and fuch work only muft the Magif- 
trate attend upon, as may properly deferve fuch civill 
wageSf reward or recompence. 

Laftly, that the Spirit of God never intended toMagif. 
dircft or warrant the Magijlrate to ufe his Power in *"^^» S^ 
fpirituall affaires and Religions worfliip: I argue, G^^^jy^jn 
from the terme or title it pleafeth the wifedome ofiftcrs. 
God to give fuch Civill officers^ to wit, (vcrf. 6.) Gods 

Now at the very firft blu(h, no man denies a double 

The one appointed by Chrijl "Jefus in his C^wrrA, The fpir- 
to gather^ to governe^ receive in^ cajl out^ and order all !jj**" ^'"" 
the affaires of the Churchy the Hl ufe^ Ciiie or King- 
dome of God^ Ephcf. 4. i Cor. 1 2. 

Secondly, a Civill Minijlery or office^ mcercly humane The civill 
and civilly which Men agree to conflitute (called MinJ^c^y 
therefore an humane creation, (i Pet. 2.) and is as®*^ cmce. 
true and lawfull in thofe Nations, Cities, Kingdomes, 
&c. which never heard of the true God, nor his holy 


The B/audy Tenent. 

Sonne lefus^ as in any part of the World befide, where 
the Name of lefus is mod taken up. . 

From all which premifes^ viz. that the fcope of the 
Spirit of God in this Chapter is to handle the matters 
of the Jecond Table (having handled the matters of 
ihcjirftf in the 12.) fince the Magiftrates of whom 
Paul wrote, were naturall, ungodly, perfccuting, and 
yet lawfull Magiflrates, and to be obeyed in all law- 
full Civil! things. 

Since all Magijlrates are Gods Minijiers^ eflentially 
m;///, bounded [81] to a civill work, with civtll 
nveapons or inflruments, and paid or rewarded with 
civill rewards. From all which, I fay, I undeniably 
colledl, that this Scripture is generally miftaken, and 
wrefted from the fcope of Gods Spirit, and the nature 
of the place, and cannot truly be alleadged by any for 
the Power of the Civill Magijlrate to be cxercifed in 
fpirituall and Soule-matters. 


• Peace. A Gainft this I know many objedt out of the 
X -IjL 4. verfe of this Chapter, that the Magif- 

\\ trate is to avenge or puni(h Evill: from whence is 
'5 gathered, that Here/ie, falfe Cbrijls^ falfe Churches^ 

falfc Minijleries^ falfe Scales^ being evill, ought to be 

punifhed Civilly, &c. 

Truth. I anfwcr, that the word ««aop is generally 

oppofcd to Civill Goodnejfe or Virtue in a Common- 

'wealthy and not to Spirituall Good or Religion in the 

1 ' 









The Blouify Tenettt. 

place, that here is not intended £w7/ againft the 
Spirituall or Cbrijlian Eftate, handled in the i z Chap, 
but EviH againft the Chill Slate, in this 1 3. properly 
falling under the cognizance of the Civill Mitiijler 
of God, the Magijirate, and punlfhabte by that civill 
/word of his, as an incivHitie, diforder, or breach of 
that civill order, peace and civility, unto which all the ■ 
Inhabitants of a C/'/y, TfiUJH, or AVn^t/owr oblige them- ■ 
felvcs. I 

Peace. I have heard that the Elders of the New- ' 
Englijh Churches, (who yet out of this i 3 Rem. main- 
taine Perfecution) grant that the Magijirate is to 

J)referve the peace and welfare of the Slate, and there- 
ore that he ought not to punifh fuch fmnes as hurt 
not his peace. In particular, they fay, the Magijirate 
may not punifli fecret Jinnes in the Soulez Nor fuch 
linnes as are yet handling in the Church in a private 
way : Nor fuch finnes which are private in Families ; 
and therefore they fay, the Magijirate tranfgrefleth 
to profecute complaints of children againft their 
parents, fervants againft majiers, wives againft haj- 
bands, (and yet this proper to the Civill State) Nor 
fuch fmnes as are between the Members and Churches 

And they confeffe, that if the Magijirate punifli, 
and the Church punifh, there will be a greater Rent 
in their Peace. 

82] Truth. From thence (fweet Peace) may we well^* 

obferve, 55 

Firft, the Magijirate is not to punifti all Evtll,'^ 

. • 


The Blmdy Teneni. 



thttwHi^ not here availe, becaufe fuch as urge that terme Evilly 

'"•^ST ^*^ ^*^ ^^^ Magiftratc is to puni(h Evilly urge it 

flridtly, eo nomine^ becaufe Htrefie^ Blafpbemie^ falfe 

Churchy falfe Minijlerie is evilly as well as Diforder in 

a Civill State. 

Secondly, I obferve, how they take away from the 
Magijlrate that which is proper to his cognifance, as 
the complaints offervanis^ cbildren^ wives, againft their 
parents, majiers, husbands, &c. {Families as families, 
being as (lones which make up the common build- 
ing, and are properly the objedt of the Magiftrates 
care, in refpedk of Civill Government, Civill order 
and obedience.) 


Peace. 'X Pray now (laftly) proceed to the Autbours 
A Reafbn why Cbrijis Difciples (hould be fo 
far from perfecuting, that they ought to bleflfe them 
that curie them, and pray for them that perfecute 
them, becaufe of the freenejfe of Gods grace, and the 
deepenejfe of his Councels, calling them that are £w- 
mies, Perfecutors, No people, to become meeke Lambes, 
xhejheep and people of God, according to i Pet. 2. 20. 
You which were not a people, are now a people, &c. 
and Mattb. 20. 6. Some come at the lajl boure, which 
if they were cut off becaufe they came not fooner, 
would be prevented, and fo fliould never come. 

Unto this Reafon the Anfwerer is pleafed thus to 
reply : 

The B/otufy Tenent. 


Secondly, in particular, he afiirmelh, " that it isT**'*7: 
" evUl to t<i\cntc feditious evil/ doers,Jeducing Teachers^ '^tdl ' 
*'fcandalouj livers: and for proof of this he quotes Upon ihi» 
" Cbrifts rcproofc to the Angel of the Church at Per- j^jj" '.^jj 
"gamus, for tolerating them that hold the doUrine ofcoidwin 
"Balaam; and againft the Church of Thiatyra, for"""='«- 
" tolerating "Jefabel to leach and feduce. Revel. 2. 1 4- .^fcourfed 
*' 20. 

Truth. I anfwer, firft, by afTcnting to the gcnerall 
Propofition, that it is mod true, like unto Chrift Jcfus 
himfelfc, a (v^vc foundation, 1 Cor. 3. Yet what is built 
upon it, I hope (by Gods afliftance) to [83] make it 
appcarc is but hay and //ai^/c, dead and withered, not 
(tilting ^it golden foundation, nor pleaflng to the Father 
of mercies, nor comfortable to the Soules of men. 

It is evill (faith he) to tolerate notorious evill doers, 
(educing Teachers, Icandalous livers. 

In which fpeech I obferve 2 evills : 

Firft that this Proportion is too large and generall, 
bccaufe the Rule admits of exception, and that accord- 
ing to the will of God. 

1. It is true, that Evill cannot alter its nature, but 
it is alway Evill, as darkneffe is alway darkneffe, yet 

2. It muft be remembred, that it is one thing toETJll i» 
command, to conceals, to councell, to approve Evill, and gJ^J,'*^ 
another thing \o permit znAfuffer Evill yfith prete/la- fetta\^% 
tion againft it, or dillike of it, at leaft without appre-**^'* '"■y 

iaiiJoi it. ;"^"" 

Laftly, this fufferance or permiffion of Evill is not 
for its own fake, but for the fake of Good, which puts 



i66 . Tbe B/atufy Tenent. 

5^,7^15 the higheft Good) he endures, that is, permits or 
S^ fuffers the Feffels of Wrath, Rom. 9. And therefore 
although he oe of pure eyes, and can behold no 
iniquitie, yet his pure eyes patiently and quietly 
beholds and permits all the idolatries and propbana- 
tions, all the thefts and rapines, all the nvboredofnes and 
abominations, all the murtbers and poyfonings ; and yet 
I fay, for his glory fake he is patient, and long permits. 

Hence for his peoples fake (which is the next Good 
in his Son) he is oftentimes pleafed to permit and 
fufFer the wicked to enjoy a longer reprive. There- 
fore he gave Paul all the lives tnat were in the (hip, 
A6b 27. 

Therefore he would not fo foone have deftroyed 
Sodome, but granted a longer permi£ion, had there been 
but 10 righteous. Gen. 19. Therefore, Jerem. 5. had 
he found fome to have ftood in the gap, he would 
have fpared others. Therefore gave he yejabel a time 
or fpace. Revel. 2. 

Therefore for his Glory fake hath he permitted 
longer great Jinners, who afterward have perifhed in 
their feafon, as we fee in the cafe of Abab, the Nine^ 
vites and Amorites, &c. 
Dent. 24. Hence it pleafed the Lord not onely to permit the 
many evills againfl his owne honourable ordinance 
of Manage in the world, but was pleafed after a won- 
dcrfuU manner to fufFer that fin of many [84] wives 
in Abraham, *Jacob, David, Salomon, yea with fome 
expreflion which feeme to give approbation, as 2 Sam. 

Peace. It may be (aid, this is no patterne for us. 

The Bloud;f Tenent. 

Truth, I anfwer, although wee finde htm fome- 
time difpenling with his Law, yet wc never finde him 
deny himfclfc, or utter a faljbaod: And therefore 
when it crolTcth not an ablolute Rule to permit and 
tolerate (as in the cafe of the permilTion of t\\i/oules 
and confcimcts of all men in the world, I have (hewne 
and (hall fliew further it doth not) it will not hinder 
our being holy as hec is holy in all manner of con- 


Pm«.TT will yet bee laid, it pleafcth God to permit 
X Adulteries, Murthers, Poifons: GsafufFcrs 
men Uke_^)ft« to dcvourc each other, Habac. i. the 
•wicked to flourifli, ler. 12. yea fends the Tyrants of 
the world to deftroy the Nations, and plunder them 
of their riches, I/a. i o. Should men doe fo, the world 
would be a Wildernejfe, and belide we have command 
for zealous execution of Juftice impartially, IpeediJy. 

Truth. I anfwer, wc finde two forts of commands'^ 
both from Mofes and from Cbriji, the two great ^ 
Prophets and Meflcngers from the living God, the be 
one the type or figure of the later : Mofes gave pofi- 5* 
live Rules hoih /pirituall and civill, yet alfo hee gave 
fbme not pojitive but permijivt for the common good : 
So the Lord lefus expoundeth it. 

For, whereas the Pbarifes urged it, that Mofes 
commanded to give a Bill of Divorcement and to put 
away : the Lord lefus expoundeth it, Mofet for the 
hardnefle of your heart fnffered or permitted. Math, k 

19. 17, 18. '; 

1 68 The Bloudy Ttnent. 


"Tijc pef- This was z^terminhe command univerfall to all Ifrael^ 
3|vJ^^i„for ^ generall goodl \ii preventing the continual! fires 
ifricU of DilTentions & ComDuftions in families (yea it may 
be MurtherSy Poyfons, Adulteries) which that people 
(as the wifedome of God forefaw) was apt out of the 
bardneffe of their heart to break out into, were it not 
for this preventing permiffion. 

Hence it was that for a further publike good fake, 
and the publike fafety, David permitted loab^ a noto- 
rious malefaftor, and Sbimei [85 J and Adonijab^ &c. 
And civill States and Governours in like cafes have 
and doe permit and fuflcr what neither David nor 
any civill Govcniour ought to doc or have done, were 
it not to prevent the hazard of the wbole^ in the (hccU 
ding of much innocent blood (together with the nocvnt) 
in civill conibujiions. 

Peace, It may be faid, loab^ Sbimei^ yldonijab^ Qfr. 
were only (as it were) reprived for a time, and proves 
only that a feafon ought to be attended for their pun- 

Trutb. Anfw. I anfwer, I produce not thefe inftan- 
ces to prove a permiffion of Tares (Antichriflians, 
Heretikes) which other Scriptures abundantly prove, 
but to make it cleare (againfl the Anfwerers allega- 
tion^ that even in the civill State permiffion of noto- 
rious evill doers, even againfl the civill State^ is not 
difapproved by God himfelfe, and the wifcft of his 
fervants in its feafon. 

Tbe S/otufy Tenent. 169 


TnttbJJ Proceed. Hence it is thit fomeGeneralsof^*'** 
X Armies, and Governours of Cities, Townes,„^]^^ 
&c. doc, and (as thofc former inftances prove) law-Cniii 
fully permit feme eviil perfons and pradUccs : As for^'* *■*' 
inftancc, in the chill State, U/ury, for the preventing miticd. 
of a greater evil! in the crvill Boay, 2&fitalinv, noting, 
murlbering, perijbing of the poore, and the hindrance 
or ftop ot commerce and deahng in the Commonwealfb. 
Juft like PMiciam, wifely permitting noyfome 
btoiiQurs, and k>mctimeii dij'eajh, when the cure or 
purging would prove more dangcroa-i to the tlejlruc- 
lion ot the whole, a \oeake or crazy body, and fpeciatly 
at fuch a time. 

Thus in many other inflances it pleafed the Father 
efligbtj, the God of Ifrael, to permit that people, 
npccially in the matter of their demand of a King, 
(wherein he pleaded that himfelfe as well as Samuel 
was rejeftcd.) 

This ground, to wit, for a common goodof the wAo/c,'*™^*"* 
is the fame with that of the Lordle/us commanding i-^^j, 
the Tarw to be permitted inthe ^or/t/, becaufcother-thefiddof 
wife the good wbeat fliould be indangcred to be rooted ^' ^"'^ 
up out of the Field or fVerld alfo, as well as the Tares : foia good. 
and therefore for the good fake the Tares, which are >- Of 
indeed evitl, were to be permitted : Yea and for the^'iif^ 
general! good of the "wbole world, the Beld it fclfc,i. ofibc 
which for want of this obedience to that command "*"''' . 
of Cbrijl, hath beene and is laid wafte and- defolate, geid u 
with the fury [86] and rage of civill War, profefledly felfe- 

The BiouJy Tetunt. 

maintenance of one truf Re/igion (after the patterne 
of that typicall land of Canaan) and to fupprclTe and 
pluck up thefe Tares offalfe Prophets and falfe Pro- 
feflbrs, AnticbrljUans, Herel'tckes, fi?f. out of the 

Hence ilia lacbryma : hence Germanifs, Irelatids, 
and now Englamls teares and dreadfull ilejhlatiotij, 
which ought to have beciie, and may bee for the 
future (by obedience to the command of the Lord 
Icfus, concerning the pcrmiflion of Tares to live in 
the taorlil, though not in the Church) I fay ought to 
have beenc, and may bee mercifully prevented, 


Peace.'! Pray dcfcend now to ilic fecond evill which 
X you obfcrve in the Anfwcrers pojilion, viz. 
that it would bee evill to tolerate notorious evUl doers, 
Jeducing teachers, &c. 

Truth. I fay, the evill is, that he moft improperly 
and confufedly joynes and couples /educing teachers 
w'nh Jcandaloui livers. 

Peace. But is it not true that the world is full of 
feducing teachers, and is it not true that Jedudng 
teachers are notorious evUl doers ? 

Truth. I anfwer : far be it from me to deny either : 
and yet in two things I fliall difcover the great evill 
of this joyning and coupling feducing teachers, and 
Jcandakus Uvers as one adequate or proper objeifl of 
the Magiftrates care and worke to fuprelTe and punifli. 

Firft, it is not an Homogentall (as we fpeake) but 

iIbi.i iW i iir .* 

Tbe BlmJ^ Temmt. 171 

things moft diflcrent in Idndetind natorci^is if diqr 
were both of one confidention. 

For who knowes not bat that fOMaffiimi^ig tiMh^ SSf? 
ers^ either of the P^mmft^^ I^^^^t Tmri^p » jtrnti^^^^ 
cbriftian Religion, may be clear and free from fcmt^ ^n^ 
dalous offences in their life, as aUb from Sfikeiknee to j^|||^^ 
the Civill Lawes of a State ? Yea the Amfwerer him- cini» mf 
fclfc hath elfewhere granted, that if the Lawes of ^^T^^ 
Civill State be not broken, the Pe^ce b not broken.|^,o,l^ 

Againe, who knowes not that z Mndi^ teacAerCmU 
properly finnes againft a Cimrcb or Spiritual eftate^^"'^ 
and Lawes of it, and therefore ought mod properly 
and onely to bee dealt withall in (uch a way, and by 
fuch weapons as the Lor J lefus himfelfe hath appointed 
87] gainfayers^ appofites and difobeMents (either within 
his Church or without) to be amvinced^ repelled^ 
reJiAed^ zxiAJtaine withall. 

whereas fcandalous offendours againfl Paretits^Scwndtl- 
againft Magtflrates in the 5 Command^ and (o againft ^.J|J^ 
tne life^ cbajtity^ goods or good name in the reft, is pro- Civiii fiate 
pcrly tranfgreftion againft the Civill State and Com-^**®*^*y 
monweale, or the worldly ftate of Men : And there- 
fore confequently if the World or Civill State ought 
to be prefervcd by Civill Government or Governours ; 
fuch fcandalous oftendours ought not to be tolerated, 
but fuppreft according to the wifdome and prudence 
of the laid Government. 

Secondly, as there is a fallacious conjoyning andJJ^*^^^ 
confounding together perfons of (everall kindes andjuftifies 
natures, differing as much as Spirit and Flefli, Heaven*" ^^ 
and Earth each from other. So is there a filent and^i„^ 
impliciteyi{//^rtf//(9ir to all the unrighteous and m/^/Zagtinft 

The Bloudy Tenent. 

^ proceedings vi Jews and Gentiles z^\n^z\\ the Prophets 
*" of God^ the Lord Jefus Himfelfe, and all His Mcf- 

fengers and Witneffes, whom their Accuflcrs have \ 

ever fo coupled and mixed with notorious evill doers /» 

znA fcandalous livers. 

Elijah was a troubler of the State ; Jeremy weakned 
the hand of the people : yea Mofes made the people 
negledt their worke : the Jevfes built the Rebellious 
and bad City : the three Worthies regarded not the 
command of the King : Cbrijl Jefus deceived the 
people, was a conjurer and a trayter again ft Cajar in 
being King of the Jewes (indeed He was fo fpirit- 
ually over the true Jew the Chriftian) therefore He 
was numbred with notorious evill doers^ and nailed to 
the Gallowes between two Malefadtours. 

Hence PaulznA all true Meflengers of Jefus Cbrijl 
are edeemed feducing and feditious teachers and 
turners of the World upfide downe : Yea and to my 
knowledge (I fpeake with honourable refpcft to the 
Anfiverer^ fo far as he hath laboured for many Truths 
of Cbrijl) the Anfwerer himfclfe hath drunke of this 
cup to be cfteemed z feducing Teacber. 


Peace.'\7'^2L but he produceth Scriptures again (I fuch 
JL toleration^ and for perfecuting men for the 

caufe oi confcience : " Cbrijl (faith he) had fomething 
againft the Angel of the Church of Pergamus for 
tolerating them that held the dodlrine of Balaam^ 

881 " and againft the Church of Tbiatira for tolera- 

"tmg lefabel to teach and feduce. Rev. 2. 14. 20. ^. 



7bt B/ou^ Tenent. 

Tfutb, I may anlwer with Ibme admiration and ' 
aftoniftimcnt how it pleafed the Father oi lights, and ■ 
moft jealous God to darken and vaile the eye of fo 
pretious a man, as not to feck out and propofe fbmc 
Scriptures (in the proofe of fo weighty an alTertion) 
as at leaft might nave fome colour for an influence 
of the Civil] Magiftratc in fuch cafes: for 

rirft, he faith not that Chrift had ought againftT* 
the City Pergamus, (where Sathan had his throne^" 
Rgv. 2.) but againft the Church at Pergamus, in which *o 
was fet up the Throne of Chrift. '•" 

Secondly, Chrifts Charge is not againft the Civill 
Magiftratc of Pergamus, but the Melfengcr or Min- 
iftry of the Church in Pergamus. 

Thirdly, I confefle fo far as Balaams or lefabels 
doilrine maintained a liberty oi corparall fornication, 
it concerned the City of Pergamus and Tbiatira, and 
the Angel or Officers of thofe Cities to fupprelTe not 
only fuch pratlices, but fuch DoBrines alfo, as the 
Roman Emperour ]u(tiy punifticd Ovid the Poet, for 
teacliing the wanton Art of Love, leading to and 
ufhering on laciviouj'nejfe and uncleannejfe. 

4. Yet fo far as Balaams teachers or lefabtl did 
fcduce the members of the Church in Pergamus or 
Tbiatira, to the worlhip of the Idolaters in Perga- 
mus or Tbiatira (which will appeare to be the cafe) 
I fay fo far I may well and properly anfwer, as him- 
fclfe anfwered before thofe Scriptures, brought from 
Luc. 9, & 2 'Tim. 2. to prove putience and permifjion 
to men oppofite, -y/z. "Thefe Scriptures (faith he 

174 7% Bbaily Ttnat. 

( \.iiurcn> r. — — — rr — "" ~ — 

ti luve Balaam^ and to fuppreflc lefehel from teaching, or 

Ent ^^'^ ***** "°* = 

&am That they had not cannot be affirmed, for Cbritts 

ch-ijf 10 Authority is in the hands of his Minifiers and Cburcbes, 
Srn? ^^"^- i6. & i8. & I Cor. 5. 
wtAirMtl If they had ^>ou^, as muil be granted, t!ten I con- 
feduring clude fuffic'unt pvtrer to fupprefle fuch perfons, who 
worflup. ever they were that maintained Balaams doftrine in 
the Church at jPtr^tfrnw, although the very [89] Mag- 
ijlrates themfelves of the City o( Pergamus, (if Chrif- 
tians} and to have fupprelTed Itfabel from teaching 
and reducing in the Church had (he been Lady, ^f^n, 
or Ejnprejfe, if there were no more but teaching with- 
out hoftility: And if fo, all power and aatbority of 
Magijlrates and Governours of Pergawut and Tbiatira^ 
and all fubmitting or appealing to them, in fuch cafes, 
muft needs fall as none of Chri/is appointment. 

Laftly, From this perverfc wrefting of what is writ 

to the Church and the Officers thereof, as if it were 

written to the Civi// State and the Officers thereof; 

all may fee how fince the Apojiacie of Anticbrifi, the 

The Cbrijiian World (fo called) hath fwallowcd up Chrif- 

^^l?"" ^'^"'^y* '^^^^ *^e Church and civtll State, that is the 

^likivr^-Cburch and the IVorld ixc now become one jlocJte of 

lowed up ye/usChrt/i; Chri/lt Jbeepe, and the Pajlors or Shep- 

f^"^*^ herds of them, all one with the feveraU unconverted, 

-j:ilde or tame Beafts and Cattell of the If^orld and the 

chill and earthly governours of them : The Cbrijiian 

Tie Bhmdj^ Temmt. 175 

«n one with the mcmnttme or CmU Stftte^ the JBMnnr 
Bm^ire^ from whence it is cat or taken : CiriJIsSBes^ 
gmmen and hve^ all one with the tborms^ the dm^gbert 
and wiUermfft of the WmrU^ out of which the Sfmft 
or Cburcb of Cifrifi is called, and amongft whom m 
chill tbings for a whUe here below, (he muft necefla- 
rily be mingled and have converie, unlefle (he will 
goe out of the ^orA/ (before Chrift Jefus her Lsrd 
and Hujband fend for her home into me Heavens, i 
Cor. 5. 10.) 


Pfti^.TTAving thus (by the help otCMJti CMm-JJiJJj; 
£jL ined thofe Scriptures or writings of iruib^ of RcafoM 
brought by the Author againft Perfecution^ and cleared tgaina 
them from fuch vailes & mi(b wherewith Mr. C^ion ^^^ 
hath endeavored to obfcure & darken their light : I vii« the' 
pray you now (by the fame gracious a(fi(lance) pro- profcffioo 
cced to his anfwer to the fecond head of Reasons from phi!!^^ 
theprofeflion oi famous Princes againft perfecuiion for K. Junes. 
confcience^ K. James^ Steven of Poland^ K. of Bobemia,^^^^^^^ 
unto whom tnc Anfwcrcr returneth a treble anfwer. tnd*K/of 
Firft, faith he. We willingly acknowledge that Bohemia, 

none is to be perfecuted at all no more then they 

may be opprejjed for righteoufnejfe fake. 
90] '^ Againe» we acknowledge that none is to be 

Euni(hed for his confcience though mifinformed (as 
ath been faid) unlefTe his Error he fundamentall or 
feditioujly and turbulently promoted, and that after 
due conviilion of his confcience^ that it may appeare 


The Btoudy Tenent. 

" he is not puniflied for his canfcience, but for finning 
" againfl his confctenct. 

" Furthermore, we acknowledge none is to be con- 
"Jlrained to bclecve or profefle the true Religion, till 
"he be convinced in judgement of the truth of it, 
"but yet reftrained he may be from blafpbeming the 
"truth, and from feducing any unto pernicious error. 
Truth. This firft anfwer confids oi a, repetition and 
enumeration of fuch grounds or conclujions, as Mr. Co/- 
ton in the entrance of this Difcourfe laid downe, and 
I bclecve that {through the hclpc of God) in fuch 
replies as I have made unto them, I have made it 
evident what wca]^. foundations they have in the Scrip- 
tures of truth ; as alfo that, when fuch conclujions 
(excepting the firft) as grajfe, and the foiver of the 
grajfe fliall fade, that holy Word of the Lord, wliich 
the Author againft fuch perfecution produced, and I 
have cleared, lliall ftand for ever, even when thcfe 
Heavens and Earth are burnt. 

Peace. His fecond anfwer is this : " What Princes 

profcfTe and praftice is not a rule o( conj'dence : They 

" many times tolerate that in point o{ Stiite-pflicie, 

" which cannot juftly be tolerated in point of :ruc 

* Chrirtianity. 

"Againe, Princes many times tolerate ofFendours 

"out of very ncccflity, when the otFendors are either 

too many or too mighty for them to punifli, in 

which refpeit David tolerated yoah and his mur- 

"ders, but againft his will. 

. Tie Bkmdf Ternite. 177 



'^KTNto thofe czceDent and fidnous ipeechetof tfaofe 
V Princes woithy to be written in M^^ 
f9ws of Diamonds upon til the gates of all the Cities 
and Palaces in the Worid» the Anfwerer (without any 
particular reply) retumes two thinsL 

Truib. Firft, that Princes profcSion and praAice*^*^^^ 
is no rule of ctmfcience : unto this as all men will fiib- ^oall doU 
(bribe, (b mav th^ alio obferve how the Anfwerer mfwhii 
deales with Princes. ^ 

One while th^ are the nurfing Fathers of the 
Church, not only to feed» but alio to corred^ and 
therefore confequently bound to [91] judge what is 
tXMC feeding and corremng : and confequently a// men 
are Dound to fubmit to their feeding and correffing. 

Another while, when Princes crofle Mr. Cottons 
judgement and pradice, then it matters not what the 
profejjion and praiUce of Princes is ; for (faith he) their 
profejion and praSice is no Rule to Confcience. 

I aske then, unto what Magijirates or Princes will 
themfelves or any fo perfwaded fubmit, as unto keepers 
of both Tables^ as unto the Antitypes of the Kings of 
Ifrael and Judab^ and nurfing Fatbers and Motbers 
of the Cburcb f 

Firft, will it not evidently follow, that by thcfe 
Tcncnts they ought not to fubmit to any Magiflrates 
in the world in thefe cafes, but to Magiflratcs jufl of 
their owne confcience : and 

Secondly, that all other Confciences in the world 
(except their owne) muft be pcrfecutcd by fuch their 
Nf agiftrates ? 

1 78 T^be Bloudy Tenent. 

And laflly, is not this to make Magiflrates hMtJiefs 
. ^nAJiirrops to afcend and mount up into their rtcb 
and honourable Seats and Saddles ; I meane great and 
fetled maintenances, which neither the Lord Jefus^ 
nor any of his firft Mejvngers^ the true patternes^ did 
ever know ? 


Trutb.T^ the fecond place hec faith that Princes 
X out of State policy tolerate what fuits not 
with Cbrijlianit% and out of State necejjity tolerate (as 
David did yoab) againft their wils. 
To which I anfwcr, 
The An. Firft, that although with him in the firft I confcfte 
ack^. that princes may tolerate that out of State policy 
ledgcth « which will not ftand with Cbrijlianity^ yet in the 
of7<»>e ^^^o"J ^^ rxiM^ acknowledge with me, that there is 
toierytioo. a neceJJity fbmetime of State Toleration^ as in the cafe 
of loab^ and fo his former affirmation generally laid 
downe \'Dix. that it is evill to toX^vzt^feducing Teacbers^ 
or fcandalous liver s\ was not duly waighcd in the 
Balance of the San£luary^ and is too light. 

Secondly, I affirmc that that State policy and State 
Jcfw the ncccl1ity,/^liich (for the peace of the State and pre- 
dccpcil venting of Rivers of civtll Blood) permits the CV;/- 
politiciin fci^jiccs of men, will bee found to aerec moft pundt- 

that ever J - t i r> # /• 1 1 n t> # • • • % 

was. and ually With the Rules ot the bcft Politician that ever 

yet he the World faw, the King of Kings^ and Lord of Lords^ 

a^toicra. ^" comparifon of whom [92] Salomon himfelfe had 

tion of but a drop of wifedome^ compared to Cbrijls Ocean, 

Tbt Bhafy TeneM. I 

and WM but & Farthing Candle compared with the J** 
AH and £wr ghrious Son of Rtgbttcufntffe. 

That abfolute Rule of this great Politician for the 
peace of the Field, which is the World, and for the 
good and peace of the Saints, who muft \\ zdvill 
being in the World, I have difcourfed of in his com- 
mand of permitting the Taret, that is, Anticbrifiians 
or falfc Cbrijiians to be in the Field of the ii'orld, 
growing up together with the true Wheat, true CbriJ- 
tiam. \ 

CHAP. LXr. ) 

Ptac<. T_T Ii third Anfwer ii thu : 

X J. ** For thofe three Prineet named by yua 
" who tolerated Religion, we can name you more and 
•• greater who have not tolerated Heretickes and Scbif- 
"niatickei, notwith Handing their pretence of Con- 
"fcience, and their arrogating the Crowns of A/ar/yr- 
" dome to their fufFerings. 

" Conjlantine the Great at the rcqueft of the Gen- 

" erall Councell at Nice, baniflicd Arrius, with fome 

. " of his Fellvwes, Sozom, lib. \ . Ecclef. bijl. cap. 1 9. 20. . 

"The fame Conjlantine made a Icvcre Lawagainft 
"the Donatijh: and the like proceedings againft 
" them were ufed by Valentinian, Gratian, and Tbeo- 
" dofius, as Augujline reports in Kp. 1 66. Onely Julian 
" the Apojlate granted liberty to Heretickes, as well 
"as to Pagans, that he might by tolerating all weeds 
" to grow, choake the vitals of Cbrijlianity : which 
" was alfo the praftice and finne of Valens the Arrian. 

i8o The Blomfy Tenent. 



as moft of the former, it is well knowne what 

Lawes (he made and executed againfl Papijls : yea 

and K. James (one of your owne Witnejfes) though 

he was flow in proceeding againfl Papijls (as you 

fay) for Confcicnce fake, yet you are not ignorant 

how fliarply and feverely he puniflied thofe whom 

the malignant World calls Puritans^ men of more 

Confcience and better Faith then the Papijls whom 

" he tolerated. 

J^« Truth. Unto this I anfwer ; Firft, that for mine 

theworia owne part I would not ufe an argument from the 

fcMome number of Princes^ witnefling in proFeflion of practice 

"•^h^*" againft Perfecution for caufe ot Conjcience^ [93] for 

ChrjfL the truth and faith of the Lord Jejits muft not bee 

received with refpeft offaces^ be they never fo high, 

princely and glorious. 

Precious Pearles and Jewels^ and farre more pre- 
cious Truth are found in muddy (hells and places. 
The rich Mines oi golden Truth lye hid under barren 
hills, and in oijcure holes and corners. 
PriDcci The mod High and Glorious God hath chofen the 
^tiS i« /^^'■^ of ^'^^ If^orld: and the Witnejfes of Truth (Rev. 
very rare. 1 1.) are cloathed in Jackcloth^ not in Silke or Sattin, 
Cloth of Gold, or Ti^'ue : and therefore I acknowledge, 
if the number of Princes profefling perjecution bee 
confidercd, it is rare to finde a King, Prince, or Gov- 
ernour like Chrijl lefus the King of Kings, and Prince 
of the Princes of the Earth, and who tread not in 
the fteps of Herod the Fox, or Nero the Lyon, openly 
or fecretly perfccuting the name of the Lord lefus ; 
fuch were Saul, leroboam, Ahab, though under a 

Tbe Blaiufy Tenent. 

if Buebanaht 

who lying on his deatb-bed fcnt this Item to J^i^Z^^^ 
lames: Remember my humble fervice to his MajeJIie, Umn. 
and tell him that Budanan is going to a place where 
few Kings come. 


TrBM.OEcondly, I obferve how inconfidcrately (I 
O hope not willingly) he pafleth by the Rea- 
fans and Grounds urged by thofe three Princes for 
their prafticcs ; for as for the bare examples of Kings 
or Princes, they are but like^;"«;n^ Sands, or guilded 
Rocket, giving no folacc to fuch as make vfofaW fliip- 
wrack on them. 

In K. lames his Speech he pafTeth by that G*/<fai*J^^^ 
Maxime in 'Divinity, that God never loves to plant hiErayrap 
Cbureb by Blood. ipin* 

Secondly, that Civili Obedience may be performed ^^ 
from the Papifts. 

Thirdly, in his obfervation on Revel. 20. that true 
and certaine note of ^falfe Cbureb, to Vi/\t,perJ'ecutien: 
The wicked arc bejiegers, the faitbfull arc befeged. 

In K. Steven of Poland his Speech, hee palTcth by King 
the true difference betwccne a Civili &nd a ^^'"'"''^'p'^^tr 
Government: I am (laid Steven) a Civil/ Magiftrate (-^^A 
over the bodies of men, not a fpirituall over their*g>ina 
Joules. J^^^- 

94. Now to confound thefc, is Babel; and Jewifli it 
is to feek for Mofes^ and bring him from' his grave 
(which no man fhall finde, for God buried him) in 

1 82 The Bloudy Tenent. 


Canaan, which the great Meffiab aboliihed at his 


^Vp^ Thirdly, he pafTeth by in the (peech of the King 

Ycicflccb ^^ Bobemta, that foundation in Grace and Nature, to 

a Sonic wit, that Qmfctence ought not to be violated or forced : 

"P** and indeed it it is moft true, that a Soule or fpirituatt 

Rape is more abominable in Gods eye, then to force 

and ravi(h the Bodies of all the Women in the World. 

Perfcoi- - Secondly, that moft lamentably true experience of 

fdcB^ all Ages, which that King obferveth, viz. that perfe^ 

the Laua. cution for caufe of Confcience hath ever proved pcr- 

cet that nicious, being the caufes of all thofe wonderfull 

blood innovations of, or changes in the Principalities and 

ICings h mighticft Kingdomes of Chrijlendome. He that reads 

aonfo. ^^^ Records ot Truth and Time with an impartiall 

eye, (hall finde this to be the Launcet that hath 

pierc*d the vcines of Kings and Kingdomes^ of Saints 

and Sinners, and fiU'd the Jlreames and Rivers with 

their A/ood. 

AH Laftly, that Kings obfervation of his own time, 

^^*^^^ viz. that Perjecution for caufe of Confcience, was prac- 

are bloody tifed moft in England^ and fuch places where Popery 

ralgned, implying (as I conceive) that fuch praftifes 

commonly proceed from that great whore the Church 

of Rome, whofe Daughters are like their Mother, and 

all of a bloody nature^ as moft commonly all Whores be. 



NOw thirdly, in that the Anfwcrer obferveth, that 
amongft the Romane Emperours, they that did 
not perfecute, were Julian the Apojlate, and Valens 

T6e Blotufy Titient. 


the Arrian; whereas the good Emperours, Conftan- 
tine, Gratiati, ya/entinian, and TSeoJefius, they did 
perfecutc the Arriam, Donatijh, &c. 

Anf'W. It is no new thing iat godly ^z\.A eminently ^1^ 
godly men, to performc ungodly a£} ions: nor for ungodly fani„in,ei 
perfons, for wicked ends to zfX what in it felfe is^We»i"iaor» 
and righteous. -J^'^*' 

Abraham, lacoh, David, Salomon, &c. (as well asgood tc- 
Lamech, Saul, &c.) lived in conftant tranlgrefTion^"- 
againft the injlitution of fo holy and fo ratified a Law^°'^^ 
oi Manage, &c. and this not againft the ligAt andmxny 
checks ot' confcience, (as other finnes are wont to be"'*" 
recorded [95] of them) but according to the diiftate Pithcn. 
and perfwafion of a ReJ'olved Soule and Confcience. 

David but of zeale to God, with 30 thoufand of^'"'"**. 
Ifrael, and Majcfticaliyo/rt/m/rj', carries up the ^fkefj*^^ 
contrary to the Order God was pleafed to appoint : Worihip 
the ifliie was both Gods and Davids great offence, 2 ^""'^ 
itam. 0. Order. 

David in his zeale would build an boufe to enter- 
tainc his God! what more pious? and what more (in 
(hew) ferioufly confuJted, when the Prophet Nathan 
is admitted Councellour f 2 Sam. 7. 

And probable it is, that his llaughter of JJriiab was 
not without a good end, to wit, to prevent the dif- 
honour of Gods name, in the difcoverie of his Adul- 
terie with Batbjbeba : yet David was holy and pre- 
cious to God Hill, (though like a jewel! fallen into 
the dirt) whereas K. Abah, though acting his falling 
& humiliation, was but Abah Hill, though his Ad (in 


184 Tbe Biptufy Teaent. 



PeaceJT Have often heard that Hifiarie reports, and 
JL I have heard that Mr. Cotton himfeire hath 

affirmed it, that Cbrijiianitie fell afleep in Conjlantines 

boibme, s^nd the laps and bofomes of tnofe Emperours 

profeiling the name of Cbriji. , 
9*"*^ Truth. The unknowing zeale of Conjlantine and 
^e^good other Emperours, did more hurt to CbriJI lefus his 
Empe- Crowne and Kingdome, then the raging fury of the 
^fcftTo ^^^ bloody Neroes. In the perfecutions of the later, 
hare done Cbrifiiam Were fweet and fragrant, like fpice pounded 
mofc hurt and beaten in morters: But thofe good Emperours, 
Mmc^ind perfecuting fomc erroneous perfons, Arrius^ &c. and 
cTovm of advancing the profeflburs ot fome Truths of Chrift 
i^^f ^h* ^^^^ there was no fmall number of Trutbs loft in 
the^per. thofe times) and maintaining their Religion by the 
fccniing materiall Sword, I fay by this meanes Qbrijlianity 
&c!^ was ecclipfed, and the Profeflbrs of it fell afleep, Caut. 

5. Babel or confufion was uflier'd in, and by degrees 
The Gar- the Gardens of the Qburcbes of Saints were turned 
Q^^l^^into the fnidernefe of whole Nations, untill the wbole 
and Field ff^orld became Qbrijlian or Cbrijlendome, Revel. 1 2. 

of the 5j i^ 

made all DoubtleflTc thofc holy men, Emperours and Bijbops^ 
one bv ^ intended and aimed right, to exalt CbriJI: but not 
da"ni^c.^ attending to the Command of CbriJI lefus, to permit 
the Tares to grow in xhejietd of the World, [96] they 
made the Garden of the Cburcb, and Field of the 
World to be all one ; and might not onely fometimes 
in their zealous miftakes perfecute goodwbeat in ftead 

The Blwdy Tment. 185 ' 

cious ftalkes '.. by commotions and combufiions about 
Religion, as hath been flnce praftiled in the great and 
wondcrfull changes wrought by fuch tVars in many 
great and mighty States and Kingdomcs, as we heard 
even now in the Obfervation of the King of Bohemia.' 


P««.'P\Earc Truth, before you leave this pafTage 
XJ concerning the Emperours, I ftiall deiire 

• By * inir«rr«ngemenl * lew chapteri ai ■ mere pielcxt, ind many conicAatei 

immediaielyprecedinglhiipilTedihraugh hive been offered in regard to tne real 

the prefi in the Editor's abrcncc, and caufe. By fome writers ii li afcribed to 

without hii fupervifion. Some omitted an intrigue with Julia, daughter ofAo- 

DOlei may be inrened here. gullus; by olheri to the difcovery br 

The confufion in numbering Chapi. Ovid of incenuoui conncftion of Augul- 

LI.-LIV.iiinrheoriginilediiion. On p. lui wlih hii daughter or grand-diughterj 

165 there ii refetencf: lo a wort of Rev. bv i'omc to hit having Teen Livii in the 

John Goodwin. It wu publiDied in tuth 1 by M. Villenive, in a theonr 

London in 1644. (he (ante y«ar vriih which hti been received with mack 

7bt BUtdj Ten»t, and wai entitled fiivor, il hat been fuppofed that Ovid 

"M, S, to A. S. with a Pica for Liber- wai the viAim oftnuf 4* tui 1 and bjr 

lie of Confcicnce Id a Church Way, a late Englilh writer that he wai (he 

&c." He wai "a Republican, an Indc* accidenial wilnefiof foinecTimeof Jalia. 

Cendenl and ■ thorough Arminian j he grand-daughier of AuguRut. Thefe To- 

■d been VicarorColemin-Streei, whence luiioni of the queftion are fiilly confid* 

he wa> ejcAed, in the year 164;, by the ered by Mr, Dyer in Tht Cltffital M»- 

Commiiiee for plundered Minilleti, be- Jri"ii, iv; xix.i alfo in Smiih'i DiB. »f 

caufe he refufcd to baptize the children Rtm. Bag. iii. art. Qvidim. 
of hit parilhiooeri promifcuouHy and to The anecdote of George BuchanaSi 

adminiHer the Sacrament to hii whole the great Scotch Latinill, which ii rela- 

parifh." Ncal'i ?arilam%, ii: 4$. ted on p. iSl, ii alfo found in Bayle'* 

On page 173, the Author fay ■ "the DitHnarj.W: lii.atH. " I have heard 

Roman Emperour juftly punilbed Ovid t Scotch Lord fay that when Buchanan 

the Poet, for teaching the wanton Art was aflced on hit deathbed, whether he 

of Love." When Ovid wai fifty yea ri did not repent of what he had written 

old he wai ordered into exile by an im- againfl the luiho'rityof King), and in par. 

perial cdiQ in which hii having pub- ticular againft the honorof Mary, 


i86 TAe B/auify Tenent. 

you to glance your eve on this not unworthy obfer- 
vation, to wit, how uilly this worthy Anfwerer hath 
learned to fpeake the roaring language of Lyon-like 
Perfecuiion^ far from the purity and peaceablenejfe of 
the Lambf^ which he was wont to cxprcflc in Eng^ 
land. For thus he writes : 

More and greater Princes then thefe you mention 
(faith he) have not tolerated Hereticks and Scbif^ 
maticks^ notwithftanding their pretence of Con- 
icience, and their arrogating the Crown of Martyr- 
dome to their fuffrings. 
Truth. Thy tender eare and ' heart (fweet Peace) 
endures not fuch language: *Tis true, that thefe termes, 
Hereticks (or wilfully obftinate) and Scbifmaticks (or 
Renders) are ufed in Holy Writ : 'tis true alfo, that 
The lii^ fuch pretend conjcience^ and challenge the crowne of 
P^J^^ Martyrdome to thtir Juffrings : Yet (ince (as King 
ten, the /^wi?/ fpalce in his [Marke of a falfe Church]* on 
^®^^^^^^ Revel. 20.) the Wicked perfccute and bcfiegc, and 
ers of the the Godly are perfecuted and befieged; this is the 
World, common clamour o( Perfecuters againft the Mejfen- 
gers and Witnejfes of lefus in all Ages, viz. You are 
Hereticks^ Schijmaticks^ faElious^ J editions^ rebellious. 
Have not all Truths witnejfes heard fuch reproaches ? 
You pretend confcience ; You fay you are perfecuted 
for Religion ; You will fay you are Martyrs ? 

Oh it is hard for Gods children to fall to opinion and 
practice of Perjecution^ without the ready learning 
the language thereof: And doubtleflc, that Soule that 
can fo readily fpeake Babels language, hath caufe to 

The Bhuefy Tenent. 185 

fear that he hath not yet in point of Worihip left 
the Gates or Suburbs of it. 

Peace. Againc, in blaming luiian and Valens the 
Arrian, for [97] " tolerating all weeds to grow, he 
"notes their finfull end, that thereby they might 
"choake the •vitah of Cbriftianity; and feemes to 
" confent (in this and other pafTagcs foregoing and 
" following on a fpecch of Jerome) that the weeds ofcbrift* 
"falj'e Religions tolerated in the world, have a power ^'''•?J^ 
"to choake and kill true Chriftianity in the Church. in m. 

Truth. I (hall mo-« fully anfwcr to this on y^roOT(-/t''hu'5'>. 
fpeech, and (hew that if the weeds be kept out of the "["!,*;' " 
Garden of the Church, the Rofcs and Lilies therein <he abun- 
will flourilh, notwithftanding that weeds abound ini^^^^of 
the Fie/J of iht Civil/ State. When C^r^wn/Vy began J^„ ,he 
to be choaked, it was not when CbrijHans lodged in world) 
cold Prifons, but Downebedsof <'ii/^, and perfecuted^f""'" 
others, &c. 


Peace. T T E ends this paflage with approbation of 
11 ^ Elizabeth for perfecuiing the Papijli, 
and a reproofe to King James for his perfccuting the 
Puritans, &c. 

Truth. 1 anfwer, if ^eene EJizahetb according toThepw- 
the Anfwerert Tenent and Confciencc, did well to*™"'**'^ 
perfecute according to her confcicnce, King y<im"£^Srt* 
did not ill in perfccuting according to his : For Mr. and King 

Tbe BkuJy Taunt. 

to be peHecuted, and who not. or elfe He muft con- 
fefle that King jama and all Magifirates muft per- 
fecute fuch whom in their Confcience they judge 
worthy to beperfccuted. 

I fay it againe (though I neither approve Queen 
ElizeMb or K. yamet in fuch their perlecutions, yet) 
fuch as hold this Tenent of perfecuting for Confcience^ 
muft alfo hold that Ctvill Magijlrates are not elFen- 
tially fitted and qualified for their funftion and office, 
except they can difcerne clearly the difference 
betweene fuch as are to be punithed and perfecuted* 
and fuch as are not. 

Or elfe if they be cfTentially qualified, without fuch 
a religious fpirit of difcerning, and yet mufl pcrfecute 
the Hereticke, the Scbifmaticke, &c, muft they not 
pcrfecute according to their confcience and perfwa- 
lion. And then doubtlelTc (though he bee excellent 
for Ctvill Government) may he eafily, as Paul did 
ignorantly, pcrfecute the Son of God, in ftcad of the 
Son of perdition. 

98] Therefore (laftly) according to Cbrijl "Jefus his 
command, Magijlrates are hound not to pcrfecute, 
and to fee that none of their fubjefts be perfecuted 
and opprcfTcd for their confcience and worjhip, being 
otherwilc fubjc^l and peaceable in Civill Obedience, 


IN the fecond place I anfwer and aske, what glory 
to God, what good to the foules or bodies of their 

T6e B/otufy Tenent, 

■89 ■ 

Peace. Mr. Cotton tells us in his diTcourfc upon the'" •>'» 
third Violl, that ^etne Elizabeth had almoft/r^rfthc^nSe"? 
world in chill combujlions by fuch her perfecuting : Violi, in 
" For, though hee bring it in to another end, yet he PT""' **""' 
"confcfleth that it raifcd all Cbrifiendome in combxtf- hs^'n^u. 
" tion, raifcd the Warres of 88. and the ^panip Inva- Qi!«n 
"Jion: and he addes (both concerning the Englijlj ^^^^^[^_ 
" Nation and the Dutci) that if God had not born coring the 
"witncfTe to his people, and their Laws, in defeat) ng^'P''''- . 
"the intmdmfnts of their enemies againft both the ruined ihe 
" Nations, it might have beene the mine of them EngiiOi 
"both.- ^'"'"'■ 

Truth. That thofe Lawes and Pra£}ices of Quecne 
Eiiza6et6 ratfid thofe combufiions in C6rifien^me I 
deny not : That they might likely hare coil the mine 
of Englijb and Dutch I grant. 

That it was Gods gracious worke in defeating theTheWu* 
Inlendmen/t of their enemies I thankfully acknowledge. *J*"J^* 
But that God bore witnelTe to fuch perfecuttons and^^j ,he' 
lawes for fuch perfecuttons I deny, for Prowft- 

Firft, event zvA fuccejfe come alike to all, and are""*- 
no Arguments of love or hatred, &c. 

Secondly, the Papijls in their warres have ever yet 
had both in Peace and War viflory and dominion ; and 
therefore (If fuccelTe be the meafure) God hath borne 
witnclfe unto them. 

It is moll true what Darnel in his 8. and 1 1 . and 
1 2. Chapters, and lohn in his Revel. 11. 12. and 1 ^. 
Chapters write of the great fuccefle of Antiebrtjl 
againft ChriJ lefus for a time appointed. • 


190 the BkuJhf Tenent. 

^^^^VV^ .Succcflc was ▼arious bctwccnc Charles the fift and 
^rerfgu fonic German Princes : Philip of Spaine and the Low 
Cmntries : The French King and his Proteftant Sub- 
jeds» ibmetimes lofing, ibmetimes winning, inter- 
The wan But moft memorable is the famous hiftory of the 
^eoftbc ^^^l^^^f^^ ^^^ Albingenfes^ thofe famous WttneJJes of 
Walden. Tc/^-^ Cbrijl^ who rifinK from [99] Waldo at Lyons 
fim wit. in France (i i6o,) fpread over France, Italy, Germany, 
agatnil ^'^^ almofl all Countries, into thoufands and ten thou- 
three iands, making feparation from the Pope and Church 
^?^*^o{ Rome. Thcfe fought many Battels with various 
Yi^J^ fucccflc, and had the afliflance and proteftion of 
mici. divers great Princes againfl three fucceeding Popes 
and their Armies, but after mutual! Jlaugbters and 
miferies to both fides, the finzW fuecejfe oi viElory fell 
to the Popedome and Romijb Church in the utter 
extirpation of thofe famous Waldenjian witnej/es. 
Gods peo. Gods fervants are all ovcrcommers when they war 
^^]|'^*^with Gods weapons in Gods cauje and Worjhip: and 
commerf. RevcL 2. and 3, Chapters, fevcn times is it recorded, 
and with f-Q ^j^^ ^^^t ovcrcommcth in Ephefus, To him that 
pom. ' overcommeth in Sardis, &c. and Revel. 12. Gods fer- 
vants overcame the Dragon or Devill in the Romane 
Emperours by three weapons. The Alood of the Lambe, 
The u'or^ of their Tejlimony, and The not loving of 
their /ri;^j unto the death. 



ihW head -P^^^^-'T^Hc Anfwerer in the next place defcends 
ofArpi- JL to the third and laft Head oi Arguments 

Tie Bktufy Temtu. 191 

produced by the Auibwr. taken from ihthukimene 

of ancitttt and later fTriter's^ yea even of tfie ^^/J^/dSt^ 
themielvesp who have condemned /^ry^atfmi for rwr- beer wri- 
fcience fiike : fome of which the Anfwerer pleafeth ^*^ 
to anfwer, and thus writeth. 

'^ You begin with Hilarie^ whofe ttfiimmiy without The 
"* prejudice to. the Truth we may admit: For it is 22?" 
** true» the CbriJUan Cburcb doth not perfecute^ but doch noc 
" is perfecuted. perfcaiw^ 

" But to excommunicate an Hereticke is not to /^- ft^^J^T^ 
^fecute^ that is, it is not to punifti an inmceni^ but a 
culpable and damnable perlon, and that not for rmr- 
^ fcience^ but for perfilling in ^rr^trr againft light of 
confcience^ whereof he hath beene convinced. 

Tfrutb. In this Anfwer here are two things. 

Firft, his confeffion of the fame Trutb affirmed by 
Hilarius^ to wit, that the Cbrijlian Cburcb doth not 
perfecute^ but is perfecuted: futing with that foregoing 
obfervation of Kinr lames from Rev. 20. 

P^i7r^. Yet to this he addes a colour thus .* which, 
faith he, wee may admit without prejudice to the 

Trutb. I anfwer. If it bee a marke of the Cbrijlian Perfcoi. 
Cburcb to bee perfecuted^ and of the Anticbrijlian ox""^^ 
falfe Cburcb to perfecute, then thofe Churches cannot not be 
be truly Cbrijlian (according to the firft [lool /Vifti-Chrifti 
tution) which either aSlually themfelves, or by the ^''**'^'**^ 
Cvoill power of Kings and Princes given to them (or 
procured by them to fight for them) doe perfecute 
fuch as diflent from them or be oppofite againft 


Peace. Yea, but in the fecond place he addeth. 

192 Tbe Blatufy Teneni. 


that to excommunicate an Heretick^ is not'to ferfecute^ 
but to punifh him for finning againft the light of his 
. own confcience^ &c. 

Truth. I anfwer, if this worthy Anfwerer were 

throughly awaked from the Spoufes fpirituall^ir/w^^, 

{Cant. 5.) and had recovered from the drunkennejfe 

of the great wbore^ who intoxicateth the Nations^ 

Revel. 17. It is impoflible that he (hould fo anfwer: 


The M- Firft, who queftioneth, whether to excommunicate 

commuiu."^^ Heretick^ (that is, an objiinate Gainfayer) as we 

cation, have opened the word upon Tit. 3.) I fay, who quef- 

tioneth whether that be to perfecute ? Excommunica- 

tion being of zfpirituall nature^ a Sentence denounced 

by the M^ord of Cbriji Jefus the Spiritual! King of 

' his Cburcb ; and a Spiritual! killing by the mod (harpe 

. two-edged Sword of the Spirit, in delivering up the 

pcrfon excommunicate to Satban. Therefore who 

fees not that his Anfwer comes not nccre our Sluef- 


Peace. In the Anfwerer s fecond conclujion (in the 
entrance of this Difcourfe) he proves perfecution 
againft an Heretick for finning againft his confcience^ 
and quotes Tit. 3. 10. which only proves (as I have 
there made it evident) a Spirituall reje£ling or excom^ 
municating from the Cburcb of God, and fo comes 
not neer the queftion. 

Here again he would prove Cburcbes charged to 
be falfc, becaufe they perfecute : I fay he would prove 
them not to be falfe, becaufe they perfecute not : for, 
faith he. Excommunication is not Perfecution. Whereas 
the ^ejlion is (as the whole difcourfe^ and Hilaries 

Tie- Bktufy Tem9U. 193 

own amplificatioD of the oittter in this fteeclit tndy? v^ 
thefraffice of aU Ages teftifies) whether it be not aS^fSI 
falfe Cburcb that doth perfecute other Cbwrches or 
Memters (oppofing her in Spirituall and Church 
matters, not oy Excommunications, but by trnprifon-- 
ments^ fiocking^ nobipting^ finings bamjbing^ oangmg^ 
burnings &c. notwitnftanding that fuch perfbns m 
Crv/// obedience and fubie&ion are unreproveable. 

Truth. I conclude this p^jgfi ^^^h Hilarius and ChrUb 
the Anfwerer^ That the CbriJHan Cburcb doth not^J^^JI* 
perjecute; no more then a Lilie doth (cratch the or fighter. 
Tbomes^ or a Lambe purfue and teare the Wolves^ or 
a Turtle dove hunt the Hawkes and Eagles^ or a cbajie 
and modefi [101] Virgin fight and fcratch like wbores 
and harlots. 

And for punifliing the Heretick for finning againft 
his confcience after conviiHon, which in the fecond 
conclujion he afiirmeth to be by a civill /word I have 
at large there anfwered. 


Peace.'T^ the next place he feleAeth one pafilage 
JL out of Hilarle^ (although there are many 

golden paflages there exprefl againft the ufe of Civill 

Earthly Powers in the AflStircs of Cbrijl.) The paff- 

age is this : 

"It is true alfo what he faith, that neither the^^®«»- 

*^ Apoftles nor We may propogate Cbriftian Religion^ ^^^ 
by the Sword: but \i Pagans cannot be won by the word, 
Word^ they are not to be compelled by the Sword :^^^ 

" NeverthelefiTe this hindreth not (faith he) but if pelled 


Tie Bbiufy Teneni. 

^^*J^ •• thcjr or any other (hould blajpbeme the true God 
** and his true Religion^ they ought to be fcverely pun- 
*'i(hed: and no lefle doe they deferve, if they yr^irrr 
** from the Truth to damnable Herefie or Idolatrie. 

Truth. In which Anfwcr I obferve, firft his Agree- 
ment with Hilarie^ that the Cbriftian Religion may 
not be propagated by the Civiil Sword. 

Unto which I reply, and aske then what meanes 
this paflage in his firft anfwer to the former Ipeeches 
of the Kings^ viz. "We acknowledge that none is to 
•* J3e conjirained to beleeve or profeffc the true Re/igion, 
" till he be convinced in judgement of the Truth of 
"it: implying 2 things. 

Firft, tnat the Civi// Magijlrate, who is to con- 
ftraine with the Civi// Sword^ muft judge all the Coti" 
fciences of their Subjects, whether they be convinced 
or no. 

Secondly, when the Civi// Magijlrate difccrns that 
his Subjects confciences are convinced, then he may 
conftraine them vi Gf armis^ hoftily. 
upon Ccm- And accordingly, the C/W// State and Magijlracie 
fciences lajudging in fpiritua// things^ who knowes not what 
NcwBd ^^^I^^^^^^ hes upon all confciences in 0/d and New 
land. Eng/and^ to come to Churchy and pay Church duties^ 

'By I £liz. c. 2 (f )» it was provided. Church Wardens to the ufe of the poor." 

This and other penal laws in regard to 
religious opinions was aboliflied by the 
(latute 9 and lo Vi6l. c. 59. Stephen, 
CommeMtariis pm ibe Laws §f England^ 
iii: 51. 

'< Whereas complainte hath bene 
made to this Court that dyvers perfons 
within this jurifdiflion doe vfually abfent 
themfelves from church meetings vpon 

« •« 

that every inhabiunt of the realm or do- 
minion fliall diligently and faithfully, 
having no lawful or reafonable excufe to 
be abfent, endeavour themfelves to refort 
to their parifh church or chapel accuf- 
tomed, or, upon feafonable let, to fome 
uliial place where common prayer flidl 
be ufed, on Sundays or holidays, upon 
penalty of forfeiting for every nonratten i- 

— ^ The BlottJy Tmait. 

which is upon the point {though with a JhwJ of a 
finer gilt and trim in Nrw Enghttd) nothing elfe but 
that which he confcflcth Hilarie faith true, ftiould not 
be done, to wit, a propagation of Religion by the Sword. 
102] Againe, ahnough he confefleth that frepaga- 
/ion of Religion ought not to be by ihc/worJ: yet he 
maintaineth the ufe r'^ -•-- '--—J - hen pcrfons (in 
the Judgement of the that is implied) 



to *ny two Afliltinti to hui 
fiire, either by flyne or impi 
their dircrecon) ill mirdenK, 
kinde commiiicd by toy Inhib! 
. thiijurirdiflion." Mj/i. Ctlth 
i: 140. M»rch, ■6]4-{. cf. 
140, Sept. 163S. 

To (he BfTcriion in ihe 
repliei : " 1 know no conf 
thii lieih upon the confdi 
in Ntw-E»nlaaJ, to come > 
LciIlor>ll do I know.lhici 
Itiiyned to pay Chiiich-dutics in iine 
Eng)ii. Sure I im, none in our Town, 
neither Church-membcn, dot other, ire 
conRrained to pay any Church dutiei it 
■II, Whit they piy they |jve volunti^ 
rily,eich one with hi*owne hind, with- 
out iny conftnint it ill." Bhuij Ttntnt 
W»pii, p. 146. Cotton'i iUcnJon in 
TCgird 10 Boflon ii fultiined by Win- 
throp, Una EniUni, i: 355. "Mr. Cot- 
ton preiching out of the 8 of Kingi, S, 
liugnt, ihit their Migiftritei ire forced 
to provide for the miinMnince of min- 
ilten, cic. when the Churche* ire in ■ 
declining condition. There he fhowed, 
that the minillen' miinienince Ihould 
be by volunliry contribution, etc." 

But Williimt rejoini, "If Mr. Cttm 
ht/»rgtltfiil, fure he ran hirdlybe ^>*- 
r*Mi of the LMnti and Ptutlt'm extant in 

lUmi thit ire (or if rrftaki hive 
;iinft fuch ii ibfcnt (hemlelrei 
Sutib Mirxing ind Evning, ind 
•.fajncHt of Church -dutiei, il- 
no Member], 

' ■ frefJimf of Hit fJiMg in bU 

it ii to their tiinmtnJiiihii and 

tift, who hith (bowed him and 

more of his holy Truth : Yet 

n be ignorini of the Seilhienti 

I in other Townei, of the miny 

. id Snlntfi in Cixrii (for Non- 

paymEnl of Cbtrth-Duliei) even igiinft 

fuch 1] ire no Chutch Member).'" 7bt 

SUUj TtMtxIjtl mtri BIttdj, p. 116. 

Lcchford') tcflimony ilfo goei fomc- 
what igiinft Cotton'i generil dcniil: 
"Al Tome place* they mike 1 nte upon 
every mm, u well within, 11 not of the 
Church, rcfiding with (hem, towirdi the 
Churchet occifiont ; ind other* ire bc< 
holding, now and then, (o the |eQcriU 
Court, to Rudy wiyet 10 enforce (he 
miinteniace of the Minifterie." PUm 
Dtslhg, p. 19. To (hii mty be idded 
two fenience* from Winthrop'i jpumil 
in 1641: "The chnrchet held a differ- 
ent courle in rai(in| the Minifter*! miin- 
leniDce. Some .did it by way of taxa- 
tion, which wii very offenfive 10 rome." 
Sm EMgUnJ, ii: 111. 


196 The BhuJy Taunt, 

ilefpbeme the true God, and the true Religion, and 
alio feduce others to damnable Herejie and IJolatrie. 
Which becaufe he barely afiirmeth in this place, I 
(hall defer my Anfwer unto the after Reafoni of Mr. 
Cotton and the Elders of New Englifti Churches; 
where Scriptures are alleadged, and tn that place (by 
Godt aiTiftance) they fhall be examined and anfwered. . 


v*f'***k •'''"'■'■'T^He Anpwerer thus proceeds : " Your next 
difai^ -^ " Wfiter- is Tertullian, who fpeaketh to 

** the fame purpofe in the place alleadged by you. 
" His intent is only to reftraine Scapula the Roman 
" Governour of Africa, from perfecuting the QbriJ"- 
** tiant, for not offering facrtftce to their Godt : and 
" for that end, fetcheth an Argument from the Law 
" oi Natural! equity, not to compell any to any Religion, 
*' but permit them to believe or not to believe at all. 
"Which we acknowledge; and accordingly we 
"judge, the EngliHi may permit the Indians to con- 
"tinue in their unheliefe: nevertheleflc it will not 
" therefore be lawful] to tolerate the worpip of Devils 
" or Idols, to the feduAion of any from the Truth. 

Truth. Anfw. In this pallagc he agrees with Ter~ 

tullian, and gives inftancc in America of the Englifli 

permitting the Indians to continue in their unbeleefe: 

Tliel». yet withall he affirmeth it not lawfull to tolerate 

•^^^^"worjbipping oi Devils, ot feduElion from the Truth. 

lind per- I anfwer, that in New England it is well known 

The B/outfy Tftiene. 

197 ■ 

Miniflert of Cbrifi on Earth, nor Angelt in Heavat'^'^. 
can helpe, not being able to worke beleefe) but they^"^ 
alfo permit or tolerate them in their Pagamjb wor/hip, untwleef 
which cannot be denied to be a worjinppitig o( Devils^ J^'"'^'' 
as all falfe Worfliip is.' noinre) 

And therefore confequently according to the fame but ilfom 
pradtice, did they walkc by Rule and impartially, not|J'|Jh5p'' 
onely the Indians, but their Countrymen, French, nWith 
• Dutch, Spanijh, Perjiam, Turkes, lewes, &c. niouId[J'*yj^'8'« 
alfo be permitted in their Worjbips, if correfpondentciviirworf 
in civill cliedience. irflraioe. 

103] Peace. He addes further, when 7Vr/«///<7« (aiih. 
That another mans Religion neither hurteth nor 
profiteth any ; It muft be underftood oi private wor- 
Jbip and Religion profefled in private : otherwile a 
falle Religion profefled by the members of the Church, 
or by fucn as have given their names to Chrijl, will 
be the ruine and defolatian of the Church, as appcarcth 
by the threats of Cbrijl to the Churches, Revel. 2. 

Truth. I anfwer (palTrng by that unfound diJHne- 
tion of members of the Church, or thofe that have 
given their Names to Cbriji, which in point of vifible 
proftffion and Worjbip will appcare to be all one) it 
is plaine, 

Firft, that Tertullian doth not there fpeake of pri- 
vate, but of publike Worfhip and Religion. 

Secondly, Although it be true in a Church of Chrifl^ 
that a falfe Religion or Worjbip permitted, will hurt, 

» Thi* Colton deni«, (J/»^ Tnni mk to the Englifii) 

198 Tie Bbmfy Tenent. 

according to thofe threats of CSrifi, Revel. Z. Yet 
in 2 cafo I believe a falk Religion will not hurt 
(which is moll like to have been Tertullians mean- 
i WfeR* ^''*^ * ^^^ Religion out of the Cbureb will not 
lipoawin^"*^ the Ciurei, no more then laeedes in the Wilder^ 
not hon neJTe hurt the inclofed Garden, or po^fon hurt the body 
^ '^ when it is not touched or taken, yea and antidotes 
or the ' ue received againft it. 

Sute. Secondly, afalfe Religion and Worjhip will not hurt 

the Cro/V/ 5/a/f, in cafe the •morjbippers breake no 
eircHl Law : and the Anfwerer {elfwhere) acknow- 
Icdgeth, that the civill Lawes not being broken, civill 
Peace is not broken: and this only is the Point in 


P<'<WY."V7'0ur next Authour (faith he) Jerome, croff- 

M. eth not the " Truth, nor advantagerh your 

" CauTe ; for we grant what he faith, that Herefie 

** muft be cut off with the fword of the Spirit : but 

" this hinders not, but being fo cut down, if the 

" Hereiick will pcrfift in his Herefie, to the feduc- 

" tion of others, he may be cut off alfo by the Civill 

The fcdo- " Sword, to prevent the perdition of others. And 

bf&Uoi "tfi** ^^ ^* Jeromes meaning, appcareth by his note 

ofoihen " upon that of the Apoftle, [A little Leaven leaveneth 

difcuffed. « tlie whole lumpe] Therefore (faith he) a fparke as 

"foon as it appeareth, is to be extinguifhed, and 

Tie Bbiufy Temtit, 199 


^cff^ and a (cabbed beaft is to be driven fimn the 
^(heepfold; left the whole Houi!^ Body^ mafle of 
^ Doughy and Flock, be fet on fire with the ^parke;^ 
^ be putrified with the fx>tten flefli, (bwred with the 
*^ leaven, perifli by the (cabbed beaft. 

Truth. I anfwer, firft, he granteth to Tenti/ffmi^* JI^ 
that Herefie muft be cut off* with the fwerd of thei^^n^db 
Spirit: yet withall he maintaineth a cutting off*by anoc to iIm 
fccond Sword, the /word of the Magijbrate ; and con- JJ[^^^ 
ceiveth that Teriullian* fo meanes, becaufe he quotethoolj m 
that of the Apoftle, A little leaven leavenetb tie wift^/r^*^*"^ 
lumpe. ^«- 

jinfw. It is no Argument to prove that Tertullian^ 
meant a croill fword^ by alleadgmg i Cor. 5. or GaL 
5. which properly and only approve a cutting off* by 
the /ward of the Spirit in the Cburcb^ and the purg- 
ing out of the leaven in the Cburcb in the Cities of 
Corinth and Galatia. 

And if Tertullian^ (hould fo meane as himfelfe doth, 

Firft, that grant of !iis, that Herefie muft be cutTlMibla. 
off* with the fword of the Spirit^ implies an ^^folute Jj^^^ 
fufficiencie in theywor^of the Spirit to cut it down, the fwofd 
according to that miehty operation of Spiritual! of tke 
weapons^ {2 Cor. 10. 4!) powerfully fufficient cither ^P*"^ 
to convert the Heretick to God, and fubdue his very 
' thoughts into fubje&ion to Cbriji^ or elfe fpiritually 
to flay and execute him. 

Secondly, it is cleare to be the meaning of the 
Apoftle^ and of the Spirit of God^ not thereto (peake 
to the Cburcb in Corintb or Galatia^ or any other 

* Thus in the originil cezc« but an evident mifprint for Jerome. 

200 The Bloudy Tenent. 



ch*«4i ^^^^^^^9 concerning any other doughy or Adufe^ or Sody^ 
tfTChrtft ^^ .Z^^'^^* hut the i&tig6^ the ^^» the Jbou/e, the ^49ri 
CO be kept of C6rij9 his Qburcb: Out of which fuch j^tfr>(/y fuch 
P^'** leaven^ fuch r^/Z^w ^^ and /cabbed Jl^eep are to be 

A K4ictoii. Nor could the eye of this worthy Anfwerer ever 
niHiiei!** ^^ ^^ obfcured, as to run to a Smstbs fliop for a Sword 
tilted by oitroft ZTiAJleale to helpe the Sword of the Spirit^ if 
Chriil the Sun of Rigbteoufneffe had once been pleafed to 
^* "*" (hew him, that a Nationall Church (which clfewhere 
he profcffcth again ft) 2, fiat e Church (whether explicite^ 
as in Old England^ or implicit e^ as in New) is not the 
Infiitution of the Lord ^^J Cbrifi. 
Tkc The Nationall typicall State-Church of the 7«i;^/ 

CbiurS^ neceflarily called tor fuch weapons : but the particu- 
of the far Churches of Chnfi in all parts of the World, con- 
Jcwei. (ifting of Jewes or Gentiles^ is powerfully able by the 
fiicora of the Spirit to defend it felfc, and offend Men 
or Devils, although the State or Kingdome (wherein 
fuch a Church or Churches [105] of CAr^/ are gath- 
ered) have neither carnall Jpeare nor fword^ &c. as 
once it was in the Nationall Church of the Land of 
' *^' Canaan. 


Manhatli Pr^jr^.irii?«i/w/ (whom you next quote, faith he) 
no power Jj fpeakcth not to your caufe. Wee willingly 

to mike \ , , ' • *• ^ ' 

lawes to grant you, that man hath no power to make Lawes 
bindccon-to bindc con/cicnce, but this hinders not, but men may 
fcience. ^^^ ^j^^ Lawcs of God obfcrvcd which doe binde con- 

Tbt B/aatfy *T'enent. 

Truth. I anfwer, In granting with Brenttut that 
man hath not power to make Lawet to binde ron- 
fcience, hec ovcrthrowcs fuch his tertent and praSlice 
&s rtftraine men from their IVorJhip, according to 
their Confcience and belccfe, and conllraine them to 
fuch ivorjhipj [though it bee out of a pretence that 
they are convinced) which their ov/nc Joules tcIJ them 
they have no fat hjaSl ion nor faith in. 

Secondly, whereas he affirmeth that men may make 
ha'wts to fee the Lawes of Goii obferved. 

I anfwer, as GoJ needcth not the helpe of a mate- 
Tia.WfworJ oifteele to aflift t\icfword or the Spirit in 
the affaires of confcience, lb thole men, thofc Magtf- 
trates, yea that Commonweahb which makes fuch 
Mtigijiratej, muA needs have power and authority 
from Cbrifl Jefus to fit Judge and to determine in 
all the great controverfies concerning doSirine, difci- 
pline, govtTnment, &c. 

And then I aske, whether upon this ground it muft Defceww 
not evidently follow, that ^t^ 

Either there is no lawfull Commonwealth nor ctvi/hoMfoii. 
State of men in the world, which is not qualified ''''•• 
with this fpirituall difcerning: (and then alfo that the 
very Commonweale hath more iigbt concerning the 
Cburcb of Cbriji, then the Cburcb it felfe.) 

Or, that the Commonweale and Magtflrates thereof 
mufl judge and puni(h as they are perfwaded in their 
owne beleefe and confcience, (be their confcience Pagan- 
ijb, Turktjh, or Anticbriftiari) what is this but to con- 
found Heaven and Kartb together, and not onely to 
take away the beins of Cbrinianity out of the World. 

Tbe Biemfy Teaent. 

1 06] CHAP. LXXIII. 

Peaee/T^He like anfwer (faith he) may bee returned 
^ X to L»/^, whom you next alledge. 

Firft, that the government of the civt// Magiftrate 
extendeth na further then over the bodies and goods 
of their fuhjefts, not over their foules, and therefore 
they may not undertake to give Lawes unto thejiu/es 
and cenfciencet of men. 

Secondly, that the Church of Chrift doth not ufe 
the Arme oi fecular power to compell men to the 
true profelTion of the truth, for this is to be done 
■w'w^i fpirituall weapons, whereby Chrijlians are to be 
exhorted, not compelled. " But this (faith hee] hin- 
"drcth not that Chrijlians finning againil light oi 
"faith and confcience, may juftly be cenfured by the 
" Church with excommunication, and by the chill J'word 
" alfo, in cafe they (hall corrupt others to the pcrdi- 
" tion of their foules. 

Truth. I anAvcr, in this joynt confejjion of the 
Anfwerer with Luther, to wit, that the government 
of the civill Magijlrate extendeth no further then 
over the bodies and goods of their fubje£ls, not over 
thciryotf/fj : who fees not what a cleare tejiimony from 
his own mouth and pen is given, to wit, that either 
the Spirituall and Church eflate, the preaching of the 
U^ora, and the gathering of the Church, the Baptifme 
of it, the Mintjlry, Government and Admimjlratiotts 
thereof belong to the cruill body of the Commonweale? 
that is, to the bodies and goods of men, which fccmes 

Tie B/otufy Tentnt. 203 

Agatne, neceflarily muft it follow, that thde twp Wr. C«. 
are contradiftory to themfelves : to wit, (^^il 

The Magijiratts power extends no fiirther then dentin 
the bodies and goods of the fubjetfl, and yet tom^c 

The Magijiratt muft punilh Cbrifiians for linningtorr to 
againft the Hgbt v£ Jairo And confcience, and for cer-tkem- 
rupting l\\c Joules of men. ' "*" 

The Father of Lights make this worthy Anfviertr h 

and all that fcare him to fee their wandring in thb I 

cafe, not only from \ii&feart, but alfo from the light m 

of Reafon it fclfc, their owne conviilions and con- 

Secondly, in his joint confcflion with Lulber, that 
the Church [107] doth not ufe the Iccular power to 
compel! men to the Faith and ProfefTion of tne truth, 
he condemneth (as before I have obferved) 

Firfl, his former Implication, viz. that they may 
bee compelled when they are convinced of the truth 
of it. 

Secondly, their owne praftice, who fuffer no man 
of any dinercnt cmfaence and •worjbip to live in their 
jurifdi£tion, except that he depart from his owne 
exercife of Religion and ^orjhip differing from the 
•asorjbip allowed of in the civill State, yea and alfo 
actually fubmit to come to their Church. 

Which howfoever it is coloured over with thisHewinc 
varnifh, viz. that men are compelled no further thcn^^'^ 
unto the hearing of the Word, unto which all menG«diaa 
are bound : yet it will appcare that teaching and being *^'"*^ 
taught in z Church eftate is a C6«rcA.worftiip, asp, 

204 TAe Blmufy Tenent. 

Secondly, all pcrfons {Papift and Proteftant) that 
are confcientious, have alwayes fufFered upon this 
ground efpecially, that they have refufed to come to 
. each others Church or Meeting. 


l^pifts Peace/'T^Hc next pailage in the Author which the 

lolcTadoB -*- Anfwerer defcends unto, is the tejiwiony of 

of coo. the Papifts themfelves, a lively and (hining teflimony 

fciencc from Scriptures alledged both againfl thcmfclves and 

all that aflociate with them (as power is in their hand) 

in fuch unchrijiian and bloody both tenehts and prac^ 


As for the tejlimony of the Popijh booke (faith he) 
we weigh it not, as knowing what ever they fpeakc 
" for toleration of Religion^ where themfelvcs are under 
Hatches^ when they come to fit at Stern they judge 
and pra£life quite contrary, as both their writings 
and judiciall proceedings have teftificd to the world 
thefe many ycares. 

Truth. I anfwer, although both writings and prac- 
tices have been fuch, yet the Scriptures and exprejions 
of truth alledged and uttered by them, fbeake loud 
and fully for them when they are under the Hatches^ 
that for their confcience and religion they (hould not 
there be choaked and fmothered, but fuffered to 
breathe and walke upon the Deckes in the ayre of 
civill liberty and converfation in the Ship of the com- 
monwealth^ upon good afiurance given of civill obedi- 


The Bloutfy Tment. 

his eyes from the Papijls, viz. that they are fo partiall pj^i.ii 
as to perfecute when ihey fit at Hf/me, and yet cryiheofcof 
out againft perfecutkn when they are under thcP."'^"'' 
Hatches, I fhall bcfeech the Righteous Judge of the 
whole -world to prefcnt as in a Water or Glafle (where 
face anfwcrcth to face) the faces of the Paplfi to the 
Protejlant, anfwcring to each other in the famenejfe 
oi partiality, both ot this doctrine and pradice. 

When Mr. Cotton and others have formerly been 
under batches, what fad and true complaints have 
they abundantly powrcd forth againft perfecutioti? 
How have they opened that heavenly Scripture, Cant. 
4. 8. Where Chrijl Jefus calls his tender jylfe and 
Spoufe from the fellowrtiip with perfecutori in their 
dens o^ Lions, and mountaincs oi Leopards? 

But comming to the Helme (as he fpeaks of. the 
Papijls) how, both by preaching, writing. Printing, 
frailice, doe they themielves (I hope in their perlbns 
Lambes) unnaturally and partially exprefle toward 
others, the cniell nature of fuch Lions and Leopards ? 

O that the God of Heaven might pleafe to tellAftiftbd 
them how abominable in his eyes are a waigbt and i*>Me " 
a waigbt, a Jione and & Jlone in the bag of loaigbts! ^^^\^^ 
one waight for themKlves when they are under imble to 
Hatches, and another for others when they come to^*^- 

Nor ftiall their confidence of their being in the 
truth (which they judge the Papifis and others are 
not in) no nor the Truth it fclfe privilcdge them to 


2o6 The Bloudy Tenent. 

Sheq> cvft. Fifft, it is againft the nature of true Sbeep to pcr- 
nrnoTtkc^^^^^^ or hunt the Beajis of the ForreJI^ no not the 
yroXxtu fame JVohes who formerly have perfecuted them- 

Secondly, if it be a duty and charge upo»i all Mar^ 

iftrates in all parts of the World to judge and pcrfc- 

cute in and for fpirituall caufes» then either they are 

no MagiJIraics who are not able to judge in fuch 

cafes, or elfe they mud judge according to their 

Confciences^ whether Pagan^ Turkijb or Anticbrijiian. 

Pills to Laflly, notwithftanding their confidence of the 

pirge oat irutb ot their owne way, yet the experience of our 

ofVcrfe- Fathers errours^ our owne miftakes and ignorance^ the 

cution. fcnfe of our own weakneffes and blindnejfe in the depths 

of the propbefies & myjteries of the Kingdom of Cbrijl^ 

and the great profelfed expeBation of ligbt to come 

which we are not now able to comprehend, may 

abate the edge^ yea (heath up the [ 1 09] yic;or// of per- 

fecution toward any, cfpecially fuch as differ not from 

them in doBrines of repentance^ ovfaitb^ or bolhiejje of 

beart and life^ and hope of glorious and eternal! union 

to come, but only in the way and manner of the 

adminijlrations of J ejus CbrijL 

chap! LXXV. 

PeaceJ^Y^^ ^^^^^ this head of the teftimony of 
JL Writers^ it pleafeth the Anfwerer to pro- 
duce a contrary teftimony of Aujlin^ Optatus^ &c, 
Superfti. Trutb. I readily acknowledge (as formerly I did 
J?®**?^?*^ concerning the teftimony oi Princes) that Anticbrijl 

fecation .•,Y/-^f«/i'^ y ' t j 

have had IS too hard for Cbrtjt at votes and numbers ; yea and 

' . ■■■ T -» 

Tie Blmfy TemM. 107 


bdeere thtt in mtiiv points (wheran the ienrtnti 
GW thefe many hunored yeares have beenefiil afleep) 
fuferfiiiiM tnA perfeeutkn have had more fiifiraKspit. 
and votes from Gpos owne people then hath other 
been honourable to the Lard^ or feaceahk to^ thei^ 
owne or the foules of others: Therefore (not to dero- 
oate from the pretious memory of any of them) let us 
briefly confider what they have in this point affirmed. 

To begin with Aufiin : ^ They murther (faith he) 
^foules, and themfelves are ami£ted in body^ and 
they put men to everlafting deaths and yet they 
complaine when themfelves are put to temporall 
** death. 

I anfwer. This Rbetoricall perpwajwn of humane Jhifku 
wifdome feems very reafonable in the eye m fiejb and JjJ^^ 
bloody but one Scripture more prevailes with faithfull uon ex. 
and obedient foules then thoufands of plaufible and*™'"^^ 
eloquent (beeches : in particular, 

Firft, tne Scripture vSeth /oule-iil/ing in a large ?««^kin« 
frnfe^ not only for the teaching of Ja(fe prophets and*"*' 
feducers^ but even for the offenfive walking of Chrif- 
tians, in which refpedb (i Cor. 8.) a true Chnjlian 
may be guilty of deftroying a foule for whom Chrifi 
died, .and therefore by this rule ought to be hanged, 
burned, &c. 

Secondly, That plaufible fimilitude will not prove 
that every falfe teaching or falfe pradbice adbually kills 
the /ou/e, as the Sody is flaine, and flaine but once, for 
foules infefted or bewitched may againe recover^ i 
Cor. 5. Gal. 5. 2 Tim. 2. &c. 

Thirdly, for fou/e^iif/ings^ yea alfo for fouie^wound- 
ings and grievings, Chrijl J ejus hath appointed reme^ 

2o8 The BlfmJy Tenent. 

Panifli. £^j fufficient in his Qburcb. There comes forth a two 
^^^^ edged fnvord ovlX of his mouth (Rev. i. and fi lo] Rev. 
Chriii 2.) able to cut downe Herejie (as is confer) yea and 
a^^^ft to kill the Hereticke^ yea and to puni(h his Jou/e cvcr- 
Soul" -kill, laftingly, which no /word of JieeU can reach unto in 
cwand any puni(hment comparable or imaginable; and 
wo"und. therefore in this cafe we may fay of this J pintuallfoule'^ 
en. killing by the /word of Qbrijis mouth, as Paul con- 
cerning the inceduous perfon, 2 Cor. 2. Sufficient is 
this punijbment^ &c. 

Fourthly, Although no Soule-killers^ nor Soule^ 
grievers may be fuffred in the Spirituall State or King- 
dome of Cbrijl^ the Church ; yet he hath commanded 
that fuch fliould be fufFered and permitted to be and 
live in the Worlds as I have proved on Matth. 1 3. 
otherwife thoufands and millions of Joules and bodies 
both, muft be murthered and cut off by civill combuf^ 
tions and bloody warres about Religion. 
Men dead Fifthly, I argue thus: The Soulcs of all men in 
*"^'r*^"'thc World are cither naturally dead in Sin^ or alive 
Soulc in ChrijL If dead in finne, no man can kill them, 
kiliu no more then he can kill a dead man : Nor is it a 
tionaiien.^^^^^ Tcachcr or falfe Religion that can fo much 
forced ^t- prevent the means of Spirituall life^ as one of thefe 
'*?r-°n' ^^^ » Either the Jorce of a materiall Jword^ imprifon- 
War* for i^g ^hc Soulcs of men in a State or Nationall Religion^ 
Religion Minijlery or IVorJhip ; Or fecondly, Civill warres and 
^^eai^^rc- eombujlions for Religion fake, whereby men are immc- 
vcntcfs of diately cut off without any longer meanes of Repent- 

foulc COn-^;;^^^ 

Tbe Bhudy Taunt. 209 

fujteient to maintaine and cherifti that life, Amtmtr 
efprco/e able to defend them againft men and devib. ^ 

Secondly, the Soule once alive in Chrift, is like ^| 
Chrift himfelfe, {Revel. 1.) alive for ever, {Rom. 6.) ■ 
and cannot die zfpirttuall death. 

Laftly, Grant a man to be 2-falfe Teacher, an Here- 
tick, a Balaam, a Spirituall Witch, a Wolfe, a Perfe-'^'^' k^"- 
cuter, breathing out blaffbemies againft Chrijl, and/b.%he 
Jlaugbters againll \i\% followers, as Paul did, A^. 9. I E"ce of 
fay, thcfc who appeare Soule-killers to day, by thep," ' 
grace of Cbriji may prove (as Paul) Soule-favers totiTcn. 
morrow : and faith Paul to Timothy {1 Tim. 4,) thou 
(halt fave thy felfe and them that hearc thee: which 
all muft neceflarily be prevented, if all that comes 
within the fenfe of thcfc Soute-kHlers, muft (as guilty 
of blood) be corporally kill'd and put to death. 


PMW.'T^Eare Truth, your AnPwers are fo fatisfac- 
\J torie to Aujlins fpeech, that \( Aujlin him- 
felfe were now living, me thinkes he ftiould be of 
your mind. I pray defcend to Oplatus, who "(laithPP"^ 
"the Anfwerer) juftifies Macbarius for putting lbme'""'° ' 
" Hereticks to death, affirming that he had done no 
" more herein then what Mofes, Pbineas and Elias 
"had done before him. 

Truth. Thefe are Jliafts ufually drawnc from thc'"*"^"- 
^iver of the Ceremomall and typicall ftate of thec"rj^" 
Nationall Church of the yewes, whofe Jbadowijb and Hi 

210 The Bloudy Tenent. 

another Kingdonte or Cburcb (Heb. 1 2.) Minijlrie and 
Worjbip : in which wc findc no fuch Ordinance^ pre^ 
cept or prefident of killing men by Material! Swords 
for Refigions (akc. 

More particularly concerning Mofes^ I quserie what 

commandement or praBice of Mofes either Optatus or 

the Anfwerer here intend ? Probably that paflage of 

Deut. 1 3. wherein Mofes appointed a flaughter either 

of a perfon or a city that (hould depart from the God 

of Ijrael^ with whom that Nationall Cburcb was in 

Covenant. And if fo, I (hall particularly reply to 

that place in my Anfwer to the Reafons hereunder 

mentioned. • 

Concerning Pbineas his zealous Aft : 

J**»^* Firft, his (laying of the IfraeUtiJb man, and woman 

cuffed. * ' oiMidian^ was not {oxfpirituall^ but corporall (ilthines. 

Secondly, no man will produce his yji^ as prefi- 

dentiall to any Minijler of the Gofpel fo to adl in any 

(Zivill flate or Commonwea/e \ altnough I believe in 

the Cburcb of God it is prefdentiall for either Minif-^ 

ter or people to kill and flay with the two-edged fword 

of the Spirit of God any fuch bold and open pre- 

fumptuous finners as thefe were. 

Laftly, concerning Kliab : There were two famous 
aBs of Eliab of a killing nature : 

Firft, that of flaying 850 [450] ot Baals Prophets, 
I Kings 18. 

Secondly of the two Captaines and their Fifties, 

by fire, &c. 

Elialif For the firft of thefe, it cannot figure or type out 

cxandncd ^"X materiall Jlaugbter of the many thoufands o( falfe 

Propbets in the World by any materiall fword o( Iron 


The Bloudy Tenent. 

or Steele: for as that pafTage was [112] miraeu/ottj, 
(o 6ndc we not any fucn commijjion given by the Lord 
Jefus to the Minifters of the Go/pet. And laftly. 
fuch a flaughter muft not only extend to all the falfe 
prophets in the World, but (according to the Anpmtrers 
grounds) to the many thoufands of thoufands of /(/o/- 
aters and falfe -worfiippers in the Kingdomes and 
Nations of the World. 

For the fccond A.ft oi EUab, as it was alfo of i^tub, 
w/raca/ouj nature : So fecondly, when the yoZ/iMffr/^^"^!,^ 
of the Lord yefus (Luc. 9.) propofed fuch a pratfUcc wine* md 
to the Lord Jefus, for injury offered to his owne per- '*"'.' ""' 
fon, he difclaimed it with a milde cbecke to their angry f^jt, dif- 
J'plrits, telling them plainly they knew not whatcuied- 
JpiritJ they were of; and addeth that gentle and 
merciful! conc/ufi'on. That he came not to deftroy the 
bodies of men, as contrarily Anticbrijl doth, alledging 
thcfc inftances from the Old Tejlamenl, as alfo Peters 
killing Ananias, Adts 5. and Peters vifion and voice, 
Arife Peter, kill and cat, Adts. 10. 


Peace.'^^Qu have fb ^tisfied thefe inftances brought 
X by Optatus, that me thinks Optatut and 
the Anfwercr himfelf might reft fatisBed. 

I will not trouble you with Bernards argument 
from Rom. 13. which you have already on that 
Scripture fo largely anfwercd. 

The B/ottify Tenent. 

Truth. Anf. Since matters of &£b and opinion are 
barely related by the Anfwerer. without their grounds, 
who/e grounds notwithftanding in this Difcourfe are 
anfwered. I anfwer, \( Paul himfelf were joy ned with 
them, yea or an Angel from Heaven bringing any 
other rule then what the Lord Jefus hath once deliv- 
ered, we have Pauls concluHon and refblution, per- 
emptory and dreadful], Gal. i. 8. 

Peace. This palfage finiflied, let me finiih the whole 
by propofing one conclufion of the Author of the 
arguments, viz. "It is no prejudice to the Common- 
** wealth if Liberty of Confcience were fuffered to 
" fuch as feare God indeed : Abraham abode a long 
time amongfl the Cananites, yet contrary to them 
in Religion, Gen. 13. 7. & 1 6. 13. Againe, he 
fojourned in Gerar, and King Abimelech gave him 
leave to abide in his Land, Gen. 20. 21. 23. 24. 
113] ** Ifaack alfo dwelt in the fame Land, yet con- 
trary in Religion, Gen. 26. 

"Jacob lived 20 yeares in one houfe with his Unkle 
** Laban^ yet differed in Religion, Gen. 3 1 . 

The people of Ifrael were about 430 yeares in 
that infamous land of Eeypt, and afterwards 70 
yeares in Babylon : all which times they differed 
in Religion from the States, Exod. 1 2. & 2. Chron. 


" Come to the time of Chrift, where Ifrael was 
** under the Romanes, where lived divers Se£ls of 
Religion, as Herodians, Scribes and Pharifes, Sad- 
uces and Libertines, Theudxans and Samaritanes, 
befide the Comm6n Religion of the Jews, & Chrift 
and his Apoftles. All which differed from the 






Tie B/«iufy Taunt. I 

" Common Religion of the State, which was like the 
"Worihip of Diatta, which almoft the whole World 
"then worftiipped, ji^j 19. 20. 

" All thefe lived under the Government of Ca/ar, 
"being nothing hurlfull unto the Commonwealth, 
"giving unto Car/ar that which was his. And for 
" their Religion and Confcicnccs towards God, he 
" left them 10 themfclves, as having no dominion 
" over their Soules and Confciences : And when the 
" Enemies of the Truth raifcd up any tumults, the 
" wifcdome of the Magiftrate moft wifely appeafcd 
"them, vfif?j 18 14. 6c 19. 35, 

" Unto this the Anfwerer rcturnes thus much : 
" It is true, that without prejudice to the Com- 
" mon-weahh, Libertte of Confcience may be fuf- 
" fered to fuch as feare God indeed, as knowing they 
" will not perfift in Herefie or turbulent Schifmc, 
"when they are convinced in Confcience of the fin- 
"fulnes thereof. But the queftion is, whether an 
" Heretick after once or twice Admonition, {and fo 
"after Conviftion) and any other fcandalous and 
" heynous offender, may be tolerated either in the 
" Church without Excommunication, or in the Com- 
" mon-weale without fuch punifliment as may pre- 
" ferve others from dangerous and damnable infeAion. 


Truti.T Here obfcrve the Anfwerers partiality^ that 
1. none but fuch as truly feare God fliould 

214 7b^ Bloiufy Tenent. 

of men fearing GoJ^ or elfe dijfemble a 'Religion in 
hypocrifie, or clfc be driven out of the World i One 
muft follow. The firft is only the gift of God^ the 
fecond and third are too commonly pradifed upon 
this ground. 

Againe, fincc there is fb much controveriie in the 
* World, where the name of Cbrijl is taken up, con- 
cerning the true Churchy the Minijlrie and WorJIoip^ 
and who are thofe that truly fearc God\ I askc who 
(hall judge in this cafe, who be they that feare God ? 
It mull needs be granted, that fuch as have the 
Daogerous power of fuffring or not fuffrtng^ fuch Confciences^ 
^Ew!° n^uft judge: and then muft it follow (as before I 
ing froni intimated) that the Civill State muft judge of the 
Ma^f"^ truth of the Spiritually and then Magijl rates fearing 
traicsjudgor not fearing God^ muft judge of the feare of God: 
Jj"? [^ alfb that thtir judgement or fcntcnce muft be accord- 
caufcs. ^"8 ^^ their conjiience^ of what Religion foever : Or 
that there is no lawfull Magijlrate^ who is not able 
. to judge in fuch cafes. And laftly, that iince the 
Soveraigne power of all Civill Authority is founded in 
the confent of the People, that every Common-weale 
hath radically and fundamentally in it a power of 
The true difcerning the true feare of God, which they 
^^^^id transfer to their Magijlrates and Officers : Or ellc 
•jpfidc that there are no lawfull Kingdomes^ Cities ^ or Townes 
down. in the IVorld, in which a man may live, and unto 
whofe Civill Government he may fubmit : and then 
(as I faid before) there muft be no fVorld^ nor is it 
lawfull to live in it, becaufe it hath not a true difcern- 
ing Spirit to judge them that feare or not feare God. 

The BlfmJy Temni. 


Laftly, although this worthy Anfwerer fo readily ''^ ^'^- 


grants, that Libertie of Confcience (hould be fuflFred to fwerof Ae 
them that fc*c God indeed : yet we know what the Miniften 
Minifters of the Churches of New-England wrote in qj^^^jj ^^ 
anfwer to the 3 [32] Queftion[sJ fen t to them bvNewEng- 

' Old England; . viz. that although '""^ «<> «^« 

fome Minifters of 

* Church-Government and Church- 
Covenant difcufled. In an Anfwer of the 
Elders of the feverall Churches in New- 
England To two and thirty Quellions, 
fent over to them by divers Minifters in 
Engiand, to declare their judgements 
therein. London. 1643. 

The Preface to this book is by Hugh 
Peter, Williims's fucccflbr in the Church 
at Salem, who had returned to England 
in 1641, but the work was prepared by 
the Rev. Richard Mather, of Dorchcftcr. 
Cotton's Anfwer, Pub, Narr, Club, \\ : 
103. Mather's Magnalia, i: 409. 

The thirty-firll qucftion is, "Whether 
would you permit any Companie of 
Miniders and People (being otherwife 
in fome meafure approvable) to fit downe 
by you, and (et up and praflife another 
forme of Difciplinc, enjoying like libcr- 
tic with yourfelvcs in the Common- 
wealth, and accepted as a filler Church 
by the reft of your Churches ?" p. 6. 

The anfwer is in part, ** Who muft 
have libertie to fit downe in this Com- 
monwealth and enjoy the liberties here- 
of is not our place to determine, but the 
Magiftrates who are the rulers and gov- 
ernours of the Commonwealth,- and of 
all perfons within the fame. And as 
for acknowledging a company to be a 
fifter Church, that (hall fet up and prac- 

panie that (hall fo doe» (hall not be ap- 
proveable therein. * * ? And if that 
Difcipline which we here praAife, be 
(as we are perfwaded of it) the fiunc 
which Chrift hath appointed, and there- 
fore unalterable, we fee not how anothei 
can be lawful ; and therefore if a com- 
pany of people (hall come hither, and 
here fet up and praAife another, wc 
pray you thinke not much, if we cannot 
promife to approve of them in fo doingj 
efpecially untill we fee how approvable 
the men miv be, and what Difcipline ii 
is they would fet up." pp. 82, 83. 

This language, and that of the remain, 
der of the Anfwer, certainly feems tc 
carry all that Williams has put upon it 
in the text, " that they could not ap- 
prove their civil cohabitation with 
them." It ii a decided negative to the 
quedion. It was not ftrange that with 
his experiences Williams fhould inter- 
pretet it fo, even if the language had 
been lefs explicit. The quellioners were 
Prefbyterians, and however it might be 
with individual dilTidents, it is clear the 
New England Minifters did not mean tc 
allow churches of different conftitution 
from theirs to have any place here. From 
a letter of Hooker's it appears that the 
publication of the Anfwer to the Thirty- 
Two Queftions in England was unez- 


The BlfmJy Tenent. 

Mimftm they confeft them to be fiich perfons whom they 

Chttrck of approved of far.above themfelvcs, yea who were in 

Old Eng. their hearts to live and die together ; yet if they and 

J"^ other godly people with them, comming over to them, 

(hould diner in Church conjlitution^ they then could 

not approve their Chill cohabitation with them, and 

confequently could not advife the Magijlrates to fuffer 

them to enjoy a Civill being within their Jurifdiition. 

Hcare O Heavens^ and give earc O Earthy yea let 

the Heavens be adoniflied, and the Earth tremble at 

fuch an Anjkcer as this from [im] fuch excellent 

men to fuch whom they efteeme for godlinejfe above 



PMrr.'VT'Ea, but they fay, they doubt not if they 
X were there but they mould agree ; for, fay 
they, either you will come to us, or you may (hew 
us light to come to you, for we are but weak men, 
and dreame not oi perfe&ion in this life. 

§fNem Engltnd^ ii: 173. 

Cotton denies with coniiderable afper- 
ity the inference which Willitms has 
drtwn from this Anfwer. *' Now fure^ 
if there were any fuch Anfwer to be 
found in the Booke founding to fuch a 
purpofe, 1 myfelfe (hould joyne with 
him in the like exclamation, and won- 
derment. But when I came to fearch 

ment of God* who having left the Dif" 
tujjfer (in this Booker and fome other) to 
write againll the Truth in point of Doc- 
trine» hath herein left him to breake 
forth in his own hand-writing, into no- 
torious impudent falfhood in matter of 
faft/' Bh9dj Tenent Wnjhed. pp. 184* 
1 85. Williams makes fimilar ufe of this 
paflage in Mr, Cotton*! Letter exnmtned^ 

for that fpeech, and neither finde in the &c.y p. 19. PnblUnthns of the Narragan' 
AnAver which he quotcth to the third fett Clnh^ i: 65. Cotton makes a (imilar 
Queftion, nor in that, which I rather rejoinder, Anfwer ^ pp. 63, 64. Pnblun" 

Tbe Biouffy 7enent. 

Truth. Alas, who knowes not what lamentable 
differences have beenc betweene the fame Minifiers of ^^^ j,^ 
the Church of England, fomc conforming, others leav- imonEft 
ing :heir livings, friends, country, life, rather thcnJ.''"V^* 
conforme; when others againe (of whofc pcrfbnall 
godlineffe it is not queftioncd) have fucceeded by fon- Bctwcme 
formily inxo fuch rorfaken (fo called) Livings? How'^f"'"')'- 
great the prefent differences even amongft them ihat["""'^" 
fcare God, concerning Faith, yujii/ication, and the(lann.C(i» 
evidence of it? concerning Repentance i.nA godly for- ^'^'"^^ 
rov), as alfo and mainly concerning the Church, thecovemm- 
Matter, Forme, Adtnimjirations and Government o( it} '".°f^^'^ 

Let none now ihinke that the palTage to New Eng~ '^^^^^„ 
land ^iy Sea, or the nature of the Countrey can doeiruiygodl^ 
what onely the Key of David can doe, to wit, open '" 'l*^'^ 
and fliul the Conlciences of men. **" ""■ 

Belide, how can this bee a faithful! and upright 
acknowledgement of their weakneffe and imperfection, 
when they preach, print, and praBife fuch violence 
to lYicfoules and bodies of others, and by their Rules 
and Grounds ought to proceed even to the killing of 
thofe whom they judge fo deare unto them, and in 
refpeCt o£ godlineffe far above themfelves ? 


PMW.'VT'Ea but (fay they) t^c gedfy will not perfiftThedoo. 

X in Herejie or turbulent Scbifme^ when they J|^?^ 

are convinced in Confcience, &c. tion need: 

Truth. Sweet Truth, if the Civill Court and Mag- "^'r "^ 

iftraey muft judge (as before I have written) and thofe m^l^fiS 

2i8 ■ Tbe BkuJy Tmtnt, 

"^^ as ofgodfy perfons, then what eonfequeneis ncce(&rily 
^rfoW^' )vill tollow, I have before mentioned. And I adde, 
according to this amclufien it mufl follow, that, if the 
moft [i 16] godly perfons yeeld not to once or twice 
Admonition {as is maintained by the Anfwerer) they 
mud necellartly be ef^eemcd obfiinate perfons, for if 
they were godly (faith he) they would yeeld. Muft it 
not then be faid (as it was by one, pamng fentence of 
Banijbment upon fome, whoie godlinefle was acknow- 
ledged) that he that commanded the 'Jtidge not to 
refpeft the poore in the caufe of judgement, commands 
him not to refpeft the holy or the godly perfon ? 
Tht doc Hcrcc I could name the place and time when a 
'"rr °^ SP^^y i"3n. * t"oft defirablc perfon for his trade, &c. 
tiondrivei (yct fbmcthtng different in confcience) propounded his 
the moft willingnelTe and deiire to come to dwell in a ceriaine 
foni oilt"^ '"'"^"' in New England \ it was anfwered by the 
of the Chiefe of the place. This man differs from us, and 
world, ^yjg dcfire not to be troubled. So that in conclufion 
(for no other reafon in the world) the poore man, 
though godly, ulefull and peaceable, could not be 
admitted to a Civill Being and Habitation on the 
Common Earth in that WilderncITc amongfl them. 
The latter part of the Anfwer concerning the Here- 
ticie or obftinatc perfon to be excommunicated, and 
the Jcanduloaf offender to be punifhed in the Comnion- 
•vseale, which neither of both come neerc our ^{ff- 
tion: I have fpoken [of] I feare too largely already. 
Peace. Mr. Cotton concludes with a confident pcr- 
fwalion of having removed the grounds of that great 

Tbt Bhutfy Tentnt. 219 

Truth, And I beleeve (dcare Peace) it (hall appear 
to them that (with fcare and trembling at the word 
of the Lord) examine thefc paffages, that the charge 
oierrour reboundcth backc[,] even fuch an errour, as 
may well bee called the blooay tentnt, fo direftly con- ^ke 
tradifling the J'pirit and minde and praBice of thcTeneou 
Prince of Peace ; lb deeply guilty of the blood of fouies 
compelled and forced to Hypecri/ie in ^ Jpirituall AnA 

Joule rape; fo deeply guilty of the hlood oi' ihc Sorties 
under the Altar^ perfecuied in all ages for the cauje 
of Confcience, and fo deftruftive to the civtll peace and 
•welfare of all Kingdomes, Countries, and Common- 


Peace/ I "^O this Conclufion (deare Truth) I heartily 
X fubfcribe, and know the' God, the Spirit, 
the Prince, the Angels, and all the true awaked Sons 
of Peace will call thee blelTed. 

117] Truth. How fweet and precious are thefe con- 
templations, but oh how fwecl the alliens atid frut~ 
J ions? 

Peace. Thy lips drop as the Honey-cemte, Honey 
and Milke are under thy Tongue ; oh that thd!e drops, 
thefc Jlreames might flow without ^fiop or interrup- 
tion I 

Truth. The glorious white Troopers {Rev. 19,) ftiall 
in time be mounted, and he that is the moA High 
Prince of Princes, and Ij>rd Generall of Generalls 

The Blaiufy Tenent. 


{PJaf. 45*) (hall triumph glorioufly, and renew our 
meetings. But harke, what noife is this ? 

Peace. Theie are the dolefull drums^ and (hrill 
founding trumpets^ the roaring murtherine Canons^ 
xh^Jbouis of Confuerours, the grones of wounded, dying, 
llaugbtered, righteous with the wicked. Deare Truth 
now long ? how long theie dreadful! y^ttxr/// and dire- 
full Jigbts ? how long before my glad returne and 

Trutb. Sweet Peace, who will beleeve my true 
report ? yet true it is, if I were once beleev'd, bleft 
Truth and Peace (hould not fb foone be parted. 

Peace. Deare Truth, what welcome haft thou found 
of late beyond thy former times or prefent expedlations? 

Trutb. Alas, my welcome changes as the times, and 
ftrongeft y^'cn// and armes prevaile: were I beleeved 
in this, that Cbrijl is not delighted with the blood of 
men (but Ihed his owne for his bloodieft enemies) 
that by the word of Cbrijl no man for gainfaying 
Cbrijl, or joyning with his enemy Anticbrijl, fliould 
bee molefted with the civill /word : Were this foun- 
dation laid as the Magna Cbarta of higheft liberties, 
sff-and good Jecurity given on all hands for the prefer- 
^* vation of it, how foone fliould every brow and houfe 
be ftucke with Olive Branches ? 

Peace. This heavenly invitation makes mee bold 
once more to crave thy patient eare and holy tongue. 
Errour^s impatient and foon tyred, but thou art Light, 
and like the Father of Lights, unwearied in thy 
fliinings. Loe here what once againe I prefent to 



A Model of Church and 
Civil Power. 

Compofed by Mr. C O T T O N and 

the Ministers 0/ New- 

England, • 

And fent to the Church at Salem^ 

as a further Confirmation of the bloody 

Doiftrine of Persecution for caufe 

of Conscience. 

Examined and Anfwtrtd. 


7>B/i.TTTTHat haft thou there? 

V y Peace. Here \%'i. combination o^ ^mc k flr«n|e 
' " owne Children againft thy very ^'/'^Q^^l^f 
and mine: Here is a Modir// {framed by many ablcmd Com- 
learned and godly hands) of fuch a Church and Com- """""ciie 
monnceale as wakens Mojes from his unknown Grave, J^'^f,[J^'„ 
and denies Jefus yet to have fccnc the Earth. mdjewifh 

*Truth. Begin (fweet Peace) read and propound. P""""- 
My hand (hall not be tyred with holding the bal- 
lances of the SanSluarie : doe thou put in, and I fhall 


222 The Blouify Tenent. 

^*^'^ Peace. ^ Thus then fpcakcs the Preface or Entrance. 

Johrxo. ^ Seeing God hath given a diftin£t power to Cburcb 

23. Ronu ** and Common^weale^ the one Spirituall (called the 

;^;; 8^*** •'Power of the Keyes) the other Chill (called the 

Til. 3! I. ** Power of the Sword) and hath made the members 

^^ "5' ** of both Societies fubjeft to both Authorities, fo that 

^^[ ^y ** every [1 19] foule in the Church is fubje£t to the 

Gal. 3.28. " higher powers in the Commonwealc, and every 

member of the Commonwealc (being a member of 

the Church) is fubjcd to the Lawes of Chrifls 

Kingdome, and in him to the cenfurcs of the 

Church ; the Queftion is, how the Civill State and 

"the Church may difpence their feverall Govcrn- 

** ments without infringement and impeachment of 

" the power and honour of the One or of the Other, 

"and what bounds and limits the Lord hath fet 

"betwcenc both the Adminiftrations. 

Chrifls Truth. " From that conclufion (deare Peace) that 

P?^^' *° " ever}^ mem- of the Commonwealc, being a mem- 

confcii to ** her of the Church, is fubjeft to the Lawes of 

be iboTc *« Chrifts Kingdome, and in Him to the cenfure of 

Srcs¥""^^^ Church; I obferve that they grant the Church 

fpiriiuill of Chrijt in Spirituall caujes to be fuperiour and over 

things. ^^ highefl Magijlrates in the World, if members of 

the Church. 

Hence therefore I infer, may (he refufe to receive, 
and may alfo cad forth any, yea even the higheft (if 
obftinate in Sin) out of her Spirituall fociety. 

Hence in this Spirituall fociety^ that foule who hath 
moft of Chrijl^ moft of His Spirit^ is moft (fpiritually) 

Tbe Bimfy Temmt. 223 

And if fi^ how can thu fttnd with their oommon 
tmentp that the Civill Mapjbraie muft keep the firft 
Table[J fet up^ refbnne the Cburcb^tsA be jiu^and 
Gwermur in all EccltfiafiicaU as well as CMlcMufes f 

Secondly^ I obferve the lamentable wrefting ^^^bi^F^!^;^'* 
one Scripture, If a. 49. 21. Sometimes this Scripture i^. ^„^l^ 
muft prf ve the P^wtr of the Chill Magijlraies^ Kings ^ . 
and Ucu^mours^ over the Clmrcb in Spiritmall camfes^ 
txc. Yet here this Scripture is produced to prove 
Kings and Magiftratts An Spiriinall caufes) to be 
cenhired and correded oy the (ame Clmrcb. Tis 
true in feverall rtfpeSs^ he that is a Govemour may 
be a/«4/<^^[;l but in one and the &mc Jpirituall re/^eff 
to yi^r and to be judged: to fit on the Bencb^ and 
ftand at the Bar oi Corijl Jefus^ is as impoflible as 
to reconcile the Eaft and Weft together. 


Tbe frft bead^ That botb lurifdiSians may Jl and 


Peace. **\ 7\ 7Hcrcas divers afFeAing tranfcendingThe firft 
• V V "power to themfelves over the*^*^^[j?" 
Church have perfwaded the Princes of the World,"" 
that the Kingdomc of Chrift in His Church can- 

" not rife or ftand, without the falls of thofc Com- 

"monweales wherein it is fet up, we do beleeve andjohn is. 

" profefle the contrary to this luggeftion ; the gov- 36- 
ernment of the one being of this World, -the other 
not ; the Church helping forward the profpcrity of 
the Commonweale by meanes only Ecclejiajltcall]^* S9- 7« 



224 7*^ Blmufy Tenent. 

7-«3-**and SpirituaU\ The Common weale helping for- 

^ <wa. I. ^ ^vard her owne and the Churches felicity by meanes 

I Tim. 1.** politicall or temporall; the falls of Commonweales 

*• "being knowne to arife from their fcattering and 

** diminilhing the power of the Church, and the 

** flourilhing of Commonweales with the well order-r 

** ing of the people (even in morall and civill virtues) 

** being obferved to arife from the vigilant adminif- 

** tration of the holy Difcipline of the Church, as 

** Boding (a man not partiall to Church Difcipline) 

** plainely teflifieth. The vices in the free eilate of 

•* Geneva, qua legtbus nufqudm vindicantur^ ^ y ' leanes 

** of Church Discipline, ^-wr vi & tufnultu c '^entur ; 

**the Chriftian liberty not freeing us from ijtjedlion 

•'to Authority, but from inthrallment and bondage 

** unto (inne. 

TheCivill ^rutb. Anf. From this confeffion^ that the Church 

Common- or Ktngdome of Chrijl may be fet up without preju- 

J^g*?4^ dice of the Commonweale^ according to ^ohn^ i8. 36. 

uall Com- My Ktngdome is not of this IVorld^ fifr. I obferve that 

""on although the Ktngdome of Chrijl^ the Church and the 

Church/ Chill Ktngdome or Government be not inconjijlent ^ but 

not incon- that both may ftand together ; yet that they are inde^ 

■ Join Bodin (1530-1596) WIS inclined difcipline. Brides, for exampie, were 

tojudiifro. ^^ri^'yii: 43-53. Anabdradl not permitted to wear wreaths in their 

of his great work, De la Rfpuhiique, Paris, bonnets, unlefs of unblemifhed character. 

1577, is given by Hallam, IntroduSthn Gamblers were fet in the pillory with 

t9 Zir. tf Europe, ii: 205-230. their cards about their neck ; even in 

The feverit)' of the civil code in Ge- 1506 the council had forbidden playing 

neva was clofely blended with the eccle- with dice, ninepins, or cards in the pub- 

fiailical fyflem, and under the predomi- lie ilreets. In the years 1546 and 1556 

nant influence of Calvin the government laws were paded prohibiting the manu- 

became a (Icm theocracy. •• The fcvtriiy failure of cards." Henry, Life •/ Calvin^ 

of the !egiflation thus eftabliOied is i: 362, alfo Part 2, Chaps, iii., iv., v. 
evinced in fome of the minute points of 


■■■Ifl 1111 


The Blnufy Tmeni. 



pendent according to that Scripture^ and that there- ^^\ • 
fore there may be^ (as formerlv I have proved) flour- ^J^J^jJ^t^ 
i(hing Commonweales and Societies of men where no the one on 
Church of Cbrift abidcth ; and fccondly, the Common- ^^* ^^^• 
weak may be in perfect peace and quiet» notwith- 
(landing the Churchy the Commonweale of Cbriji be 
in diJlraSiions^ and fpirituall oppqfitions both aeainft 
their Religions^ and fometimes amongft themfelves^ 
as the Church of [ 1 2 1 ] Chrift in Corinth troubled with 
divijions^ contentions^ &c. 

Secondly, I obferve it is true the Church helpeth 
forward the profperity of the Commonweale by fpirit- 
uall meancs, Jer. 29. 7. The prayers of Gods peo- 
ple procure the peace of the C//y, where they abide, 
yet that Chrijis Ordinances and adminijlrations of 
Worpnp are appointed and given by Cbriji to any 
Civill State^ Towne or City as is implied by the inftance 
of Geneva^ that I confidently deny. 

The Ordinances and Dtfcipline of Chrijl yeJus^Chntt» 
though wrongfully and prophanely applied to nat-^"*'""*" 
urall and unregenerate men may caft a blufli of civi/ity upon a 
and morality upon them as in Geneva and other places whole 
(for the (hining brightnefle of the v^vy jhadow o(^^^^^ 
Cbrijls Ordinances cafts a (hame upon barbarifme and may more 
incivility) yet withall I affirme that the mifapplica-*^*\**^^^ 

fyj-. ' I. , * *^ ind mor- 

tion ot Ordinances to unregenerate and unrepentant aiizc, but 
perfons hardens up their foules in a dreadfull fleep never 
and dreame of their owne blefled eftate, and ^ends^^"^""" 
millions oi foules to hell in a fecure expedtation of a 
i2\(^ falvation. 

226 The B/audy Tenent. 


The fecond bead^ conctmtng Superiority of each 


Tkefc^ PrtfCf. ** "D Ecaufc contention may arifc in future 
^n^^„. -D " times which of thcfc Powers under 

ing fupc. ** Chrift is the greateft as it hath been under Anti- 
^^J^**^"chrift, we conceive firft, That the power of the 


Civill Magijirate is fupcriour to the Church folicie in 
Rom. ii.**place^ honours^ dignity^ earthly power in the ff^or/d; 
IfJ* * ^ ^ and the Church Uiperiour to him (being a member 
lfju49.23."of the Church) Ecclejiajiically^ that is, in a Church 
" way ruling and ordering him by Spirituall Ordi^ 
Lmc.i 2.1 4*' nances according to God for his Jhu/es health, as any 
And^hlt*'"^^'^^^ member, fo that all the power the Magijirate 
jwJUhm " hath over the Church is temporall notfpirituall^ and 
cV*\ . " all the power the Church hath over the Magijirate 
liw"fuiti. ** is jpiritua/f not temporall: And as the Church hath 
I Cor. 6. «« no temporall power over the Magijirate^ in ordine ad 
Irlir^^l honum fpirituale : So the Magijirate hath no Spirit- 
um not " uall power over the Church in ordine adbonum tem-^ 
iuiaivMrn. ^* porale. 

" Secondly, the delinquencie of either party calleth 
for the exercife of the power of terrour from the 
other part ; for no Rulers ordained of God are a 
terrour to good works, but to evill, Rom. [ 1 22] 1 3. 
3. So that if the Church offend, the offence of 

"the Church calleth upon the Civill Magiftrate, 
either to feeke the healing thereof as a nurfing 

" father bv his owne crrave advice, and the advice of 


The Btoudy Tenent. 227 

" to put forth and exercifc the fuperiority of his power 
" in rcdrcffing what is amiffc according to the quality 
"of the offence by the courfe of civill Juftice. 

" On the other fide, if the Magiftrate being a mem- 
"bcr of the Qhurcb (hall offend, the offence calleth 
" upon the Qburch either to fcek the heating thereof 
" in a brotherly way by convsflion of his finnc ; or clfe 
"if they cannot prevaile, then to exercifc the fupe- 
"riority of their power in removing of the offence 
" and recovering of the offendour by Church cenfures. 

If the end of Spiriluull or Church power is bonum Anf. 
fpirituak, a fpirituall good ; and the end of Civill ot^rutb. 
State power is bojium lemporak, a temporatl good : 
And fecondly, if the Magtjlrate have no fpirituall 
power to attaine to his temporall end, no more then 
a Church hatU any temporall power to attaine to her 'J,5?"""- 
Spiritual} zx\t, as is confcft : I demand if this be not^,^^ ,j,j 
a contratiiflion againil their owne difputes, tencjits, and MiBiiir«re 
praSlices touching that queAion of per/ecution forf"?"'™^ 
cauCe of con/cience : For li the Magiji rate be fupremeipiriimil 
"Judge (and fo confequently give fupreme y«(3^('ff/f«/,"ur«.jnd 
fcjitence and detertiiination) in matters of the firftn^J-pj,'," 
Tabic, and of the Church, and be cujlos utriufq^ Tabula, all power, 
keepers of both Tables (as they fpeake) and yet have 
no Spirituall power as is affirmed, how can he deter- 
mine what the true Church and Ordinances are, and 
then fet them up with the power of the Sword ? How 
can he ^wc judgement of a falfe Church, a falfc Mln- 
ijlery, a falfc DoSlrine, falfe Ordinances, and with a 
Civil iSVori/ pull them down, if he have no Spiritual 
power, authority or commi0on from Chrifl yefus for 

228 The Bl9tufy Tenent. 

Further I argue thus : If the civill officers of State 
muft determine, judge and punifli in Spiritual! caufes^ 
his fHnwer^ authority and commtffion muft be either 
Spirituall or Chilly or elfe he hath none at all, and 
fo a£ts without a commijjton and warrant from the 
Lord yefuSf and fo confeauently ftands guilty at the 
Bar oF Qbriji Jefus to aniwer for fuch his pradlice as 
TTieCiviila tranfccndcnt Dilmquent. 

conrcft"o* Now for clvUl powcr^ thcfc worthy Authors con- 
hive no fcllc that the Government of the civill Magijlrate 
Civill cxtcndcth no further then over the boilies and goods 
over ihc *of the Sulijeit^ and therefore hath no civill \ 1 23] power 
fouiciof over the Soule^ and therefore (fay I) not in Soule- 
"*^"- caufes. 

Nor Secondly, It is here confeft in this pafTage, that to 

fpiritutll. attaine his Civill end or Bonum temporale^ he hath no 
Spirituall power^ and therefore of neceflitie out of 
their own mouths muft they be judged for provoking 
the Magijlrate^ without either Civill or Spirituall 
poivery to judge, punifh and perfccute in Spirituall 
caufes; and to feare and tremble, left they come 
neere thok frogs which proceed out of the mouth of 
the Dragon and Beajt znA falfe Prophet ^ who by the 
fame Arguments which the Authours here ufc rtirre 
up the Kings of the Earth to make warre againft the 
Lambe Chrijl Jejus^ and his Followers, Revel. \j. 



N the next place I obferve upon the point of Delin^ 
ouencie^ fuch a confujion^ as Heaven and Earth may 

The Bloiufy Tenent. 229 1 

adrice refufed, in conclulion the MagiJIrate muft 
redrefle, that is, punifli the Church {that is, in Church 
offences and cafes) by a courfc of Civill jujiice. 

On the other fide, if the CivUl Magtjirate offend 
after AJinonition ufcd, and not prevailing, in conClu- 
fion the Church proceeds to cenfurt, that is, to Excom- 
munication, as is afterward more largely proved by 

Now I demand, if the Church be a Delinquent, who 
(liall jud);e ? It is anfwercd, the Magijlntu, Againe, 
if the Magijtrale be a Delht'fmnt, \ askc who rtmllT'". 
judge? his anfwercd, the CiwrrA. Whence I obfervc^J*',""** 
(which is monftrous in a!! cafes in the World) that Church. 
one peribn, to wit, the Church or Magifirate, Ihall he^ ** 
at one time the Delinquent at the Bar, and the yWj;^ ^nmi^M 
upon the Bench.. This is cleere thus : The Church'«>* «wi 
muft judge when t\\6 Magiflratt offends; and yetjl'^j^* 
the Magijlrate muft judge when the Church offends ; one ind 
and fo confequcntly in this cafe muft judge whether '^'*'»"" 
flie contemne Civill Authority in the Second Ta^/^.m^je'ihe 
for thus dealing with him: Or whether flic havejudge* 
broken the rules of the firft Table, of which {fay^„'Jj,* 
they) God hath made him Keeper and Co«/^rvifr. ,na Deli* 
And therefore, though the Church make him a Delin- S""" •' 
quent at the Bar, yet by their confcflion God hath " 

made htm a ludge on the Bench. What blood, what 
tumults hath been, and muft be fpilt upon thefe 
grounds ? 

1 24] Peace. Deare Truth, No queftion but the Church 
miy punifli the Magijlrate Ipiritually in fpirituall 
cafes ; and the Magifirate may punilh the Qhurch, 

230 The B/nufy Teaent. 

cauft the Chttreb muft punifh the Magiftrate, and 
the Magifirate the C6urc6, this feemes monilrous, 
and needs explication. 

Truth. Sweet Peace, I illuftrate with this Infiaacf! 
A true Cbureb of Cbriji (of which, according to the 
Anlllgt ^u/^r/ fuppolition, the Magijlrate is a member) 
iDonfln- "choofeth and calls one of her members to office : The 
tint that Magijirate opjraleth : The Cbureb perfwaded that 
M^^flm *^^ Magijlrates exception^ are infufficicnt (according 
cannot to her privUedge, which thele Authours maintains 
iurepow-againft the Magijlrates prohibition) proceeds to 
"^^lii^Ordaine her officer: The Magijirate chargeth the 
fpiriioill Cbureb to have made an unfit and unworthy choice, 
or Church an J therefore according to his place and power, and 
according to his conj'cience andjuagement he fupprclTcth 
fuch an o^cer, and makes void the Churches choice: 
Upon this the Cbureb complaines againft the Mag~ 
ijlrates violation of hcv privHedges given her by CbriJI 
lefas, aud cries out that the Magijirate is turned 
Perfecuter; and not prevailing with admonition, (he 
proceeds to Excommunication againft him ; The Mag- 
ijirate according to his confcience, endures not fuch 
profanation of Ordinances as he conceives ; and there- 
fore if no advice and admmition prevaile, he proceeds 
againft fuch obftinate abuj'ers ot' Cbrijls holy Ordi- 
nances, (as the Authors grant he may) in Civill Court 
oijujlice, yea and {I adde according to the patterne 
of IJ'rael) cuts them off by the fword, as obftinate 
ufurpers and propbaners of the holy things of CbriJl. 
The pun* I demand what helpe hath any poore Cbureb oi 

The Bloudy Tenent. 231 

in Jpiritua/I ind Soule-cafes, for otherwife I <l"cftion w^rft"« 
not but he may put all the members of the Church lo'^^„ Jhe 
(/fd/ijuftly, if they commit crimes worthy thereof, Church 
as Paul fpakc, JBs 23. [xxv: ii.l [^r^^^^',*'" 

Shall the Church here flie to the Popes Sanftuarie Uwiuii' 
againft Empcrours and Princes excommunicate, to'"'l"="'"- 
wit, give away their crowns, kingdomes or dominions^ "'* 

and invite forraignc " " 'te War upon them 

and their Territori rs furcly will dif- 

claime this; and y< their Tenents tend 

diredlly unto fuch ? 

125] Or fecondly, c Magi^rate h not 

a true Magijirate, b lo judge and deter- 

mine in fuch cafes ? /«^on will not give 

them leave to fay cannot deny urihe- 

iievers to be "/aw .■ and yet it (hall 

appeare (notwithil '^effion to the con- 

trary) their Tenet lone but a Magif- 

trate after their own l lawfull Magijlrate. 

Therefore, thirdly, they mult ingenuoufly and hon- 
cftly confefle, that if it be the duty of the Magiftrate 
to punifti the Church m J'pirituatl cafes, he muft then 
judge according to his conj'cience and perfwajion, what- 
ever his cenfcience be : and then let all men judge 
into what a wofull ftate they bring both the civill 
Magiftrate and Church of Chrijl, by fuch a Churcb- 
deftroying and ^/d/^-deflroying Doiftrine. 

Peace. Some will here fay, in fuch a cafe either 
the Magiftrate or the Church muft judge; either the 
the Spirituall or OvUl State muft be fupceme. 

[TrH/i.] I anfwer, if the Magiftrate be of another 

232 The Blaudy Tenent. 

The me Fir(L What hath the Cburcb to judge him being 

G<>d of Without ? I Cor. $. 

Petce ia Secondly^ If he be a member of the Cburcb^ doubt- 

^^^ les the Cburcb hath power to judge {in fpirituall and 

tween the Soule-cafes) with fpirituall and Cburcb cenfures all 

Church &that are within, 1 Con 5. 

ilimi**' Thirdly, If the Cburcb offend againft the r/W// 
peace of the State^ by wronging the bodies or ^W/ of 
any, the Magiftrate bears not the fword in vaine, 
Rom. 1 3. to corred any or all the members of the 
Cburcb. And this I conceive to be the onely way 
of the God of Peace. 


Tbe tbird bead concerns tbe End of botb tbefe Powers. 

\Peace^ " 1^^^^ ^^^ common and laft end of both is 
"J? Gods glory, and Mans eternall felicitie. 
" Secondly, the proper ends : 
** Firft of Commonwealth, is the procuring, pre- 

** ferving, increaiing of externall and temporall peace 

*' and felicitie of the State in all Godlines and Hon- 

"eftie, 1 TV///. 2. i, 2. 

1 26] " Secondly, of the Church, a begetting, preierv- 
ing, increaiing o^ internall and fpirituall peace and 
felicity of the C. xh, in all godlinefTe and honefly, 
Efay 2. 3, 4. ana 9. 7. So that Magiflrates have 
power given them from Chrifl in matters of Relig- 
ion, becaufe they are bound to fee that outward 

" neace be oreferved. not in all unirodlinefTe and dif- 

Tbe Blond; Temnt. 233 \ 

" linefle and honefty, for fuch peace God aTmes at. 
" And hence the Magiftrate is cu^oi of both the 
"Tables of godlincflc, in the firft of Honefty, in the 
"fccond for Peace fake. Hee muft fee that honefty 
" be preferved within his jurifdiiSion, or elfe the fub- 
"jcft will not be ionuj Gives. Hee muft fee ^^^t^H™"- 
"godlinefte as well as honefty be preferved, elfe thep_ j^g_ 
"fubjedl will not be bonuj vr'r, who is the beft ionus Piri.jiin. 
"civet. Hee muft fee that godlinelTe and honefty P"'^' '"'' 
" be preferved, or elfe himfelfe will not bee honus 
" Magijlratus. 

Truth. In this paftage here are divers particulars 
affirmed marvellous dcftruitivc both to godlitiejfe and 
bonejiy, though under a faire maske and colour of 

Firft, it will apfKare that in fpirituall things theyTlw G«r- 
make the Garden and the Wilderneje (as often I have^" •*■«*»« 
intimated) I fay the Garden and the Wilderneffe, thej.j"^''. 
Church and the World are all one : for thus. Wilder- 

If .the Powers of the World or Croill State, arc^jj'"'"** 
bound to propofc externall Peace in all godlinejfe all 
their end, and the end of the Church be to preferveone- 
internal! Peace in all godlinejfe, I demand if tiieir end 
[gedlineje) bee the fame, is not their power and Jiate 
the fame alfo, unlcffc they make the Church fubordi- 
nate to the Commoti'wealths end, or the Commonweale 
fubardinate to the Churches end, which (being the 
governour and fetter up of it, and fo confequently the 
Judges of it) it cannot be ? 

Now if godlineffe bee the worflfipping and walking "Tk^C"^ 


234 ^he Bloudy Tenent. 

^^»«^ monweale charged more by this tenent with the «w- 
^ikoTf fi^P ^^^ Ordinances of GoJ^ then the CA«rrA,[?] for the 
with the Magijlrate they charge with the externall peace in 
^^^^godlineffe^ and the Church but with the internalL 
nances, * I aslce further, what is this internal! peace in all 
then the godltnejfe f whether intend they internall within the 
" Sou/e^ which onely the eye ot God can fee, oppofed 
to externall or vifihle^ which man alfo can difcerne ? 
or elfe whether they meane internall, that is fpirit- 
uall foule nfiatters, matters of Gods Worjlnp^ and 
then I fay that peace (to [127] wit, oi godltnejfe or 
Gods worjbip) they had betbre granted to the civill 
The an- Peace. The Truth is, (as I now perceive) the bcft 

theS Pofi-*"d "^^ft S^^fy ^f ^*^ judgement declare themfelves 

tionsnever never to have feene a true difference betweene the 

^^^^f^l^Church and the World, and the Surituall and Civill 

ence be- State \ and howfoever thefe worthy Authours feeme 

tweenetheto make a kinde of reparation from the World, and 

Chrift and P^^f^^^ that the Church muft confift of fpirituall and 

the world, living Stoncs. Saints. Regenerate perfons, and fo make 

in pmnt of jfonie pccuHar inclofed Ordinances, as the Supper of 

ip, ^j^^ LorJ^ (which none, fay they, but godly perfons 

muft tafte of) yet by compelling all within their 

yurifdi£lion to an outward conformity of the Church 

ivorJI^ip. of the Word and Prayer, and maintenance of 

• the Minijlry thereof, they evidently declare that they 

ftill lodge and dwell in the confuied mixtures of the 

uncleane and cleane. of the jlock of Chrijl. and Herds 

of the World together, I meane in fpirituall and 

religious worfliip. 

Tbe Bimfy Temat. 

Truth. For a more ful and clear difcuflion of this 
Scripture, r Ttm. 2, i. z. (on which is weakly built 
fuch a mighty building) I Ihall propofc and rcTolve 
thcfe foure paries. 

CHAP. Lxxxvn. 

FIrft, what U meant by goJlintfe and bomfiy in this ' T^J^J 
place. ^ ' 

Secondly, what may theyfc^of the holy Spirit of 
God be in this place. 

Thirdly, whether the a'vl// Magifirate was then 
cujios tttriufque Tabula, keeper of both Toilet, &c. 

Fourthly, whether a Church or Congregation of 
Cbrijlians may not live in godlimji and honefiy, 
although the cruill Magifirate be of another eon- 
fcience and worflnp, and the whole State and Country 
with him. 

To the firft, What is here meant by goJlineJfe and The •««! 

Anpw. I finde not that the Spirit of God hereof Timo- 
intcndeth the firft and fccond Table. ^f 5*": 

For, how ever the word E-jai^aa lignific ^Oi//i«(^,fi°\/"" 
OT tht ivorjhip of God, yet the fccond word -i/inir^rihe hon- 
I finde not that it fignifics fuch an honejly zs com-'.''''^°'^yj^ 
prifeth the duties of the fccond Table, but fuch an ncifc of 
bonejly as f\^i\\fit& folemntty, gra'aity, and fo it is turned '•'= recond 
by the TranJlatours,T\x.. 2.7. iv if, dtAuaxuMadoia^doiiiui','^'^^'' 
ffe/ivirijra, that IS, in [i28] doHrine, incorruptnejfe, 
gravity: which do£lrine cannot there bee. taken for 
the doBrine of the civill Hate, or fccond Table, hut 

236 TJbe B/atufy tenent. 

of Cbriftianity. So that according to the 
Tranflatours owne rendring of that word in Titus^ 
this place of Timothy (hould be thus rendred [In all 
godlineffe \ov worjbipping of God\ znA gravity] that is, 
a fblemne or grave profcffion of the worjbtp of God\ 
and yet this miftaken and mifinterpreted Scripture is 
that great Cajlle and Arong Ho/J which fo many flye 
unto concerning the Magsjlratcs charge over the two 

Secondly, what is thejcope of the Spirit of God in 
this place ? 
T|«^Jw>p« I anfwer firft negatively, the Jcope is not to fpeake 
Spirit in ^^ ^^^ duties of xht firjl and fecond Table : 
this place Nor fccondly is the Jcope to charge the Magi/Irate 
^Timo- ^ix\i forcing the people (who have chofe him) to 
goMineJfe or Gods worfiip, according to his confcience, 
(the Magijlrate keeping the peace of externall god^ 
linejfe, and the Church of internally as is affirmed :) 

Secondly, pojitively, I fay the Spirit of God by Paul 

in this place provokes Timothy and the Church at 

Ephefus, and fo confcquently all the Minijiers of 

Chrijls Churches and Chrijlians, to pray for two things. 

Godspeo- Firfl, for the peaceable and quiet (late of the 

pic muft Countries and places of their abode,[;] that is implyed 

I^IJZ in their praying (as Paul diredts them) for a quiet 

dcavour and peaceable condition, and fuits fweetly with the 

of^t^*^ command of the Lord to his people, even in Babel, 

State iheyyer. 2g. 7. Pray for the peace of the City, and feeke 

^A\^}!^' K ^^^ S^^^ ^^ ^^ ^^^ *n ^^^ Peace thereof it fliall goe 

Pagan"or ^^^'^ ^^^^ X^^- Which Rulc will hold in any Pagan 

Popiih. or Popijb city, and therefore confcquently are Gods 

The BfouJjr Terwnt. 237 ^1 

people to pray agninft fVarret, Faminej, Pcfiilencttt 
and efpecially to bee for from kindling coales of fi^ar, 
and endeavour the bringing in and advancing their 
confcience by thcjword. 

Secondly, they are here commanded to pray for 
the Ja/vation of all men, that uil men, and efpecially 
Kings and Magijlrates might be faved, and come to 
the knowledge of the truth, implying that the grave 
or folemnc and (hining profejjion of godlinejfe or Gods 
worjbip according to Cbrijt Jefus, is a blelled mcanes 
to caufe all forts of men to be affedled with the CbrtJ- 
tian profejfwn, and to come to the fame knowledge of 
that one God and one Mediatour Chrijl Jefus. All 
which tends direiftly againft what it is brought for, 
to wit, the [ 1 29] Magijlrates forcing all men to god- Fo«i"Eo'' 
linejfe or the •worjhtiping of God, which in truthg(^"ine(re 
caufcth the greateft breach oi peace, and the greateftoiGodi 
diJlraBions in the IVorld, and. the fetting up that for JJ^""*'^' 
godlinejje or worjljip which is no more then Nebuchad- ^^ «««: 
nezzars golden Image, 3 State worjlnp, and in fomc "^ Jl,'^,"'*'''' 
places the "worjbip of the Beafi, and his Image, Dan. pejce, 
3. Rev. 13. 


THirdly, I qusrie whether the Civil/ Magijirate 
(which was then the Roman Emperour) was 
keeper or guardian of both Tables (as is affirmed.) 

Scripture and all Hijlory tell us, that thofe CafarsTttt 
were not only ignorant, without God, without Cbrift, c""^" 
&c. but profefled worjhippen or malntainers of the deicribed. 

238 TJbe B/otufy Teneni. 

of wickedneffe^ and laftly, cruell and bloudy Lions^ and 

Tygers toward the Cbrtftians for many hundred ycares. 

^?* «P- Hence I argue from the wifldome^ love and faitb^ 

Chrift f^lf^iff^ of the Lord Jefus in his boufe^ it was impofli- 

Jcfuskecp-ble that he (hould appoint fuch ignorant^ fuch Idola- 

^"irdUiiij ^^^^^* ^"^^ wicked and fuch rr«^// perfons to be his 

of his cbiefe Officers and Deputy Lieutenants under himfelfe 

Church, to kccp the worjbip of Go^, to guard his Churchy his 

Wife: No wife and loving father was ever knowne 

to put his cbilde^ no not his beads, dogs ov fwine^ but 

unto fitting keeners. 

Men judge it matter of high complaint, that the 
Records of Parliament^ the Kings cbildren^ the Tower 
of London, the Great Seale (liould be committed to 
unworthy keepers! And can it be without high Alaf- 
pbemie conceived that the Lord Jefus (hould commit 
his Sbeep, his Cbildren, yea his Spoufe, his thoufand 
(hields and bucklers in the Tower of his Cburcb ! and 
laftly, his Great and Glorious Broad Seales of Bap- 
tifme and his Supper, to be preferved pure in their 
adminijlrations, I fay that the Lord Jefus who is wif- 
dome, and faitbfulnejfe it felfe, (hould deliver thefe to 
fuch keepers. 

Peace. Some will fay, it is one thing what perfons 
are \nfa£t and practice : another what they ought to 
be by rigbt and office. 

Trutb. In fuch cafes as I have mentioned, no man 
• doth in the common eye of reafon deliver fuch mat- 
ters of cbarge and trujl to fuch as declare tbemfelves 
zxxdifnnes (like Sodome) at the very time of this great 
charge and truft to be committed to them. 

■ne and ^vfidimt it pteided die Lird to tet 
T Ka^j oflfr^l lod Jmiah, in Dtmd the 

je%/ of JmJMh who had the chvee of gMiggwy. 
rt fi r mii » (tnd fi) onfeqiiendT of uefUBg the firft 
"taUe) tibe CAv«t^ GWr «w>Z[^ && wcfc natarioDflT 

Trmtb. I mnft then &y, the cafe it not alike; tot 
when the Lard appcmiied the gnerwmaa vSyrmH 
after tbe rgcffion of Smtl to eftablifli a Covenant vS. 
fmcetfiam in the type onto Christ let it bee iwiml**! 
ythtx. pstteme 
fix- the after / _ 
man after His owne Heart. 

But now the Lardje/tu being come HirofeU^ and 
having fttlfilled the former types, and di^lvcd the 
Natianallflate of the Cburcbt and eftablifhed a more 
Spirituall way of vier/bip all the World over, and'*?'?^ 
appmnted a Spirituall government and gwemaia-s, it istn^jd^ 
well knowne what the Roman CaJ'ars were, undcrn tW faC 
whom both C^y? y^/ Rimfelfe and his SirrflWjiff*^^ 
after him lived and fufTered ; fb that if the hordor^xar^i m 
^efut had appointed any fuch Deputies (as we finde fi;"'* 
not a tittle to that purpofe, nor have a (hadow of true Ji,],* 
reafon fo to thinke) he muft I (ay in the very firil fuch drill 
/^/V«r«wj, have pitched upon fuch pcrfons for thefe^""^ 
Cujlodej utritifj, Tatula, keepers of both Tables, asum* 
no man wife, or faichfull or loving, would have*'^o*^** 
chofen in any of the former Infiances or cafes of a^J^ii 
more inferiour nature. tbc arc 

Befide to that great pretence of Ifrael, I have largely ''Jjjil 
fpoken to. " •*" 

Secondly, I aske bow could the Roman Pafari or 
" ' " ' fiodei, keepers of the 

240 The Bloudy Tenent. 

thde tojitttms acknowledge, that their Chxitt power 
extends but to bodies and goods. 

And for Sptrituall power they (ay they have none, 

ad bonum temporale (to a temporall eood) which is 

their proper end, and then having neither Civill nor 

Spirituall power from the Lord ^ef us to this purpofe, 

how come they to be fuch Keepers as is pretended ? 

TBcrruc Thirdly, If the Roman Emperours were Keepers, 

wWdT* what Keepers were the Apojlles^ unto whom the Lord 

Chrift 7{/w/ gave the care and charge of the Churches^ and 

Jcfuj aj. ^^y ^vhom the Lord lefus charged Timothy^ i Tim. 6. 

hu Ori. to keep thofe commands of the Lord lefus without 

nanccsand fpot untiU his comming. 

^ *P' Thcfc Keepers were called the foundation of the 

Churchy Epbef. 2. 20. and made up the Crowne of 1 2 

Stars about the head of the [131] Woman^ Rev. 1 2. 

whofe names were alfo written in the 1 2 foundations 

of New lerufalem^ Rev. 21. 

Yea what Keepers then are the ordinary Officers 
of the Church appointed to be the Shepherds or Keep- 
ers of the Flocke of Chriji^ appointed to be the Por- 
ters or Dore-keepers and to watch in the abfence of 
Chrijl^ Mark 13. 34. A6ts 20. 

Yea what charge hath the whole Church it fclfe, 
which is the pillar and ground of Truths 2 Tim. 2. 
in the midft of which Chrijl is prefcnt with his 
Power, 1 Cor. 5. to keep out or caft out the impeni- 
tent and obflinate, even Kings and Emperours them- 
felvcs from their Spirituall fociety, i Cor. 5, yam. 3. 
1. Gal. 3. 28. 
TheKiBgs 4- I ^skc whether in the time of the Kings of 
of the Af. Ifrael and ludah (whom I confefTe in the typicall and 

Tbe Bltmdy TmetU. 241 

Nationtn ftatc to be charged with both Tables) /J^SSl 
dske whether the Kings ot the AJfyrians^ the Kings^^^^ 
of the Ammmites^ Moabites^ Pbilijftms^ were alfo con- Gods wor- 
ftituted and ordained Keepers of the worjbip of God^^^^^^ 
as the Kinrs of ludab were (for thev were alfo law- judah in 
full Magiftrates in their Dominions ?) or whether the *^*^^•• 
Roman Emperours were cujlodes^ or keepers more then ^^j jyp|. 
they ? or more then the King of Babylon Nebucbad- call 
nezzar^ under whofe Civill government Gods people ^^"'^'*- 
lived, and in his owne Land and City, ler. 29. 


PeacerSJ'OvL remember (deare Trutb) that Conjlan- CnftM^ 

i tine^ Tbeodojius^ and others were made to^'J*^^^ 
beleeve that they wee the Antitypes of the Kings m\i:\n^ 
o( ludab, the Church of God\ and Henry the 8 was^of">«'- 
told that that Title Defenfor Fidei, Defcndour of the 
Faitb (though fent him by the Pope for writing 
againft Lutber) was his owne Diadem due unto him 
from Heaven. So likewife fincc, the Kings and ^eens 
of England have been inftrudled. 

Trutb. But it was not fo from the beginning, as 
that very difference between that Nationall ftate of 
the Church of God then, and other Kings and Mag- 
ijlrates of the World (not fo charged) doth clearly 
evince and leadeth us to the Spirituall King of the 
Church, Chrijl lefus the King of Ifrael, and his Spirit^ 
uall Government and Governours therein. 

Fifthly, I aske whether had the Roman C^r/ir/ Miftcn of 
more charge to fee all their Subjedts obferve and fub- [""Jil!?,^^ 

242 The Bloudy Tenent. 

* m 

charged to of x)\e WwrU^ thcn ft maficr^ father or bujband now 
SdTr him under the Gofpel in his Familie ? 
from thw Families arc tht foundations of government^ for what 
owiieeoB-jg a Commonwea/e, but a Commonwea/e of Families 
his. agreeing to hve together for common good ? 

Now in families^ fuppofe a beleevine Cbrijiian Huf^ 
band hath an unbcleeving Anticbrijtian wife^ what 
other charge in this refpe£t is given to an bujband^ 
I Cor. 7. but to dwell with her as an husband if (lie 
be pleafed to dwell with him ; but, to bee fo farre 
from forcing her from her confcience unto his, as 
that if for his confcience fake (lie would depart, he 
was not to force her to tarry with him, i Cor. 7. 
Confequently the Fatber or Hujband of the State 
differing from the Commonweale in Religion^ ought 
not to force the Commonweale^ nor to be forced by it : 
yet is he to continue a civill bujbands care, if the 
Commonweale will live with him, and abide in civill 

Now as a bujhand by his loive to the trutb and holy 

converfation in it, and feafonable exhortations^ ought 

to indeavour to fave his wife, yet abhorring to ufc 

corporall compuljion (yea, in this cafe to cbilde or ferv- 

ant) fo ought the Father^ Hujband^ Governor of the 

Commonweale endeavour to win and fave whom pofTi- 

bly he may, yet farre from the appearance of civill 


If the Sixthly, if the Romane Fmperours were charged by 

chirgeof Cbrijl with his Worjbip in their dominion, and their 

^j^^^^' dominion was over the world (as was the dominion of 

icff with ^he Grecian^ Perfan^ and Babylonian Monarchy before 

the Ro- them) who fees not if the whole world bee forced 

^b« Bha^ Tenent. 243 

to tome Cbri/Ham (m afterward and fince it hath prc-""^ ^*- 
tended to doe) who fees not then that the world (for^™^ 
whom Chrift Jcfus would not pray) and the Gok of be boond 
it. are reconciled to Jefus Cbrijl, and the whole/^A/J'J"^^';^ 
of the uwr/i/ become his inclofed garden ? wortd ma 

Seventhly, if the Romane Emperori ought to have 'he G*r- 
bccn by Cbrjfli appointment Keepers of both 7d*/".^^d*s^fc 
Antitypes oi Ij'reel and 'judabs Kings, how many "f Chrift. 
miliimt of Idolaters and Blafpbtmers againft Cbrijl'^'f'^ 
Jejus and his worftiip ought they to have put tOd^„h° 
death according to Ifraels pattcrnc ? 

Laftly, I askc (if the Lord 'Jcfus had delivered his 
Sbeepe and Cbiidren to thefc Wolves^ his Wife and 
Spoufe to fuch AduUertrSy his precious feweJs 10 ilich ^ 

great Theeves and Robbers of the wor/d as the Romane 
Emperours were, what is the reafoa that he was never 
pleafed [133] to fend any of hisyiruaH/j to their^tf/wChn* 
to crave their belpe U affijlance in this his workc, to"^^^^ 
put them in minde of their ofHce, to chalenge andMiaiSen 
claime fuch a fervice from them according to their"' ®*''- 
office, as it pleafed God alwayes to fend to the Kings "^jh'm^ 
of Ifrael and Judah in the like cafe ? giflnte for 

Peace. Some will here objed PW/ appealing to}!^'?^^",, 
Ceejar, mitten. 

Truth. And I muft refer them to what I formerly 
anfwered to that Objeftion. Paul never appealed to 
Cafar as a Judge appointed by Chrift Jcfus to give 
definitive fentence in any fpirituall or Church con- 
troverfie, but againft that civill violence and murtber 
which the Jevits intended againft him, Paul juftly 
appealed : For otherwife if in a fpirituall caufe he 

244 ^be Bloudy Tenent. 

his ownc Atofilejbtp and Ptmer given him by Cbrift 
Jefus \Ti fptrituall things, above the higheft Kings or 
EMiperors of the world beiide. 




.T>Leflcd Trutb^ I (hall now remember you 

jlJ of the fourth Quxrie upon this place of 

Timothy^ to wit, whether a Church of Cbriji lefus 

may not live in Gods worjbip and comelinefTe, not- 

withflanding that the chill Magijlrate profefTe not 

the fame but a contrary Religion and fVorJbip in his 

pwne pcrfon and the Country with him. 

ff"\^ii ^^^^b. I anfwer the Churches of CbriJI under the 

lcit"powcf Roman Emperours did live in all godlinejfe and cbrijlian 

in hb gravity, as appeares by all their holy and glorious 

Church to pj.j^^j^^ which the Scripture abundantly teftifies. 

her felfe Secondly, this nowes from an mjtitution or appoint^ 
P"»^«» . ment of fuch a power and authority^ left by the Lord 
an^idllal" ^{/^-^ ^^ ^^^ Apojlks and Cburcbes^ that no ungodli- 
trous nefle or difhonefty in the firfl appearance of it was 
Coun- jQ \y^ fufFered, but fuppreft and call out from the 
Cburcbes of Cbriji^ even the little Leaven of dodlrine 
or practice, i Corintb. 5. Gal. 5. 

Laflly, I adde, that although fometimes it pleafeth 
the Lord to vouchfafe \\vs Jervants peace and quietnejfe^ 
and to command them here in Timotby to pray for 
it, for thofe good ends and purpofes for which God 
hath appointed civill Magijlracy in the worlds to 
kccpe the ijoorld in peace and quietnejfe\{\ Yet Gods 
Gods peo- P^^P^^ have ufed moft to [134] abound with godli-- 
pic hive nejfe and bonejly^ when they have enjoyed lead peace 

T6e Bhmff Tmaa. 145 

txkAqmetnefe. Then like iho&Jpiees^ Caiit,4> ^*Cr^»^^^ 
Frankincenfe^ Saffrmip CaUnms^ Gfc. thor have yeeldcd btidMct 
the fweeteft favour to G$J and man, wnen thqr weregoofadb 
pounded and burnt in cruell ferftaokm of the AiiaMBig|[^^^ 
Cenfors : then are th^ (as Gmr Vemfim) mbft fweet jojcd kdl 
when moft hunted : (Sods Stars flumng brighteft in ^uciMt. 
the darkeft night: more heavenly in emrverfmikm^ 
more mortified i more abounding in hve each to 
other, more longing to be with Goii when the 
inhof pit able and fahagt World have uied them like 
Jirangers^ and forced them to haften home to another 
Country which they profefle to (eeke. 


PMff.'TX Eare TrutA, it feemes not to be unfeafbn- 
jL^ able to clofe up this pajfage with a (hort 
deicant upon that Ajfertion^ viz. " A JubjeS without 
godlinejfe will not be bonus vir^ a good man, nor a 
Magijirate except he fee godlinejfe prefcrvcd, will 
not be bonus Magijlratus. 
Truth. I confelTc that without godlinejfe or a true Few Mag- 
worjbipping oi God with an upright heart according "^^^ 
to Gods Ordinances J neither Subjects nor Magijirates fpintmHW 
can pleafe God in CAriJi le/us, and fo be fpiritually or*?<*^^""- 
cbrijlianly good, which few Magijlrates and few men J||^^ 
either come to, or are ordained unto : God having 
chofen a little ^oTiJ out of the world, and thofe gen- 
erally poore and meane, 1 Cor. 1 . lam. 2. Yet this 
I muft remember you of, that when the moft High 

246 7 be Blouif Tenent. 

^^^^[«»« acknowledged in their diftindl kindes: a good Ayre^ 
goodnefle ^ g^^^^ Groufid^ a good Trec^ a good Sbeepe^ fSc. 
naturan. I (ay the fame m Artificialls, a good Garment^ a 

dSif S S^^ -ff^'j/^f a good iSw(?r^, a good Ship. 

I alfo adde a good C/Vy, a good Cgmpany or C^r- 
poration^ a good Hujhand^ Father^ Majler. 

Hence alfo we fay, a good Pbyjitian^ a good Ltfw- 
jrrr, a good Sea-man^ a good Merchant^ a good P/A/, 
for fuch or fuch zjljoare or Harbour^ that is. Morally, 
Civilly good in their fevcrall Chill refpeits and 

Hence ( PfaL 1 3 3.[ 1 22] ) the Church or Citie of God 
is compared to [ 1 35] a Citie compadt within it felfe ; 
which compadtnes may be found in many Townes 
and Cities of the IVorld^ where yet hath not fliined 
any fpirituall or fupernaturall goodttejfe. Hence the 
Lo^d Jefus [Matth. 1 2.) defcribes an ill ftate of an 
boufe or kingdome^ viz. to be divided again ft it felfe, 
TheaTill which cannot (land. 

Goodncs Thefe I obfcrve to prove, that a SubjeB^ a Magif- 
King.""' /rtf/^, may be a good Subje£l^ a good Magiftrate^ in 
domes, refpcdt of ci'vill or morall goodnes^ which thoufands 
Subjcas, ^.Qnt, and where it is, it is commendable and beau- 
ratcs! muft tifull, though GodHties which is infinitely more beau- 
be owned, tifull, be wanting, and which is onely proper to the 
Spiriwil ^hrijlian Jlate^ the Commonweale of Ifrael^ the true 
goodncs Churchy the holy Nation^ Ephef. 2. 1 Pet. 2. 
(proper Laftly, however the Authors deny that there can 
Chriftian ^^ BoTtus Mdgijlratus^ z good Magiftratc, except he 
State or fee all GodUfies prefcrved ; yet themfelves confelfe 
bir^wtnu ^^^^ ^/'t*'// honejly is fufficient to make a good Subjeit^ 
ing. in thefe words, viz. He muft fee that Honejiie be pre- 

7 be Blouify Tenent. 

fenred withia \a% jurifdiBion^ elfe the SuijeS will not 
be Bonus dvety a eood citizen : and doubtleffe (if the 
IjOW o£ Relations hold true) that civill honcflic which 
makes a good citizen, muft alfo (together with quali- 
fications fit for a Commander) make alfo a good 


Peace/ I^He 4. head is. The proper mcanes of both 
X thefe Powers to attainc their ends. 

" Firft, the proper meanes whereby the Civill 
"Power may and (hould attainc its end, are onely 
" Politicall, and principally thefe Five. 

" Firft the ercAing and eftabliftiing what forme of 
" Civill Government may feeme in wifedome moft 
" meet, according to general! rules of the Word, and 
" ftate of the people. 

"Secondly, the making, publifhing, and eflablifti- 
**ing of wholelbme Civill Lawes, not onely fuch as 
"concerne Civill Juftice, but alfo the free paflage of 
"true Religion: for, outward Civill Peace arifeth 
" and is maintained from them both, from the latter 
" as well as from the former : 

" Civill peace cannot ftand intire, where Religion 
" is corrupted, 2 Cbren. 15. 3. 5. 6. "Judg. 8. And yet 
" fuch Lawes, though converCmt [136] about Relig- 
" ion, may ftill be counted Civill Lawes, as on the 
"contrary, an Oath doth ftill remaine Religious, 
" though converfant about Civill matters. - 

" Thirdlv. Election and aooointment of Civill ofH- . 

T^ Bloudy Tenent. 

•* Fourthly, Civill PuniAiments and Rewards, of 
^ Tranfgrcflors and Obfcrvcrs of thcfc Lawes. 

*' Fifthly, taking up Armes againft the Enemies of 
•• Civill Peace. 

" Secondly, the meanes whereby the Church may 
** and (houla attaine her ends, are only ecclefiafticall, 
*• which are chiefly five. 

** Firft, fetting up that forme of Church Govern- 
^ ment only, of which Chrift hath given them a pat- 
** tern in his Word. 

** Secondly, acknowledging and admitting of no 

Lawgiver in the Church, but Chrift, and the pub- 

lifhing of his Lawes. 

Thirdly, Electing and ordaining of fuch officers 

onely, as Chrift hath appointed in his Word. 
Fourthly, to receive into their fellowfliip them 

that are approved, and inflicting Spirituall cenfures 

againft them that offend. 

" Fifthly, Prayer and patience in fuflTering any evill 
"from them that be without, who difturbe their 
** peace. 

So that Magiftrates, as Magiftrates, have no power 

of fetting up the Forme of Church Government, 

elcdting Church officers, punifhing with Church 

cenfures, but to fee that the Church doth her duty 
•* herein. And on the other fide, the Churches as 
" Churches, have no power (though as members of 

the Commonweale they may have power) of eredt- 

ing or altering formes of Civill Government, eledt- 
" ing of Civill officers, inflidting Civill punifhments 

(no not on perfbns excommunicate) as by depofing 






Tbt Bhudf Taunt. 

" Magiftrates from their Civill Authoritie, or with- 
" drawing the hearts of the people againft them, to 
" their Lawes, no more then to difcharge wives, or 
"children, or fcrvants, from due obedience to their 
"husbands, parents, or maflcrs': or by taking up 
"armes againft their Magiftrates, though he pcrfc- 
" cute them for Confcience : for though members of 
" Churches who are publique officers alfo of the Civill 
"State, may fupprciTc by force the violence of Ufur- 
" pers, as leboiada did Athaliab, yet this they doe not 
"as members of the Church, but as ofhcers of the 
" Civill State. 

137] Truth. Here are divers confiderablc pajfages 
which I ftiall briefly examine, fo far as conccrnes our 

Firft, whereas they fay, that the Crviil Power may 
ereifl and eftablift) what forme of civill Government 
may feemc in wij'edome moft meet, I acknowledge the 
proportion to be moft true, both in it felf, and alfo 
confidered with the end of tt, that a civill Govern- - 
ment is an Ordinance of God, to conferve the civtU 
peace of people, fo farre as conccrnes their Bodies and 
Goods, as formerly hath bccne faid. 

But from this Grant I infer, (as before hath been 
touched) that the Soveraigne, originall, inA foundation 
of civill power lies in the people, (whom they muft 
needs meanc by the civill power diftinft from the 
Government fct up.) And if fo, that a People may*^''"" 
creft and cftablifh what forme of Government fccmes ^"[^"jHy 
to them moft mcctc for their civill condition: It is">dfund»- 
evident that fuch Governments as are by them crefted """']|^ 

250 Tbe Blmufy Tenent. 

time, then the chill power or people confenting and 

agreeing (hall betruft them witn. This is cleere not 

only in Reafon^ but in the experience of all common-' 

nceales^ where the people are not deprived of their 

naturall freeJome by the power of Tyrants. 

Mr. Cot- And if fo, that the Magiftrates receive their power 

th" New- o^ governing the Church, from the People ; unde- 

Englilh niably it followes, that a people^ as a people^ naturally 

Miniflcn confidered (of what Nature or Nation foever in 

civc toe - 

Govern- Europe^ AJia^ Africa or America) have fundamen- 
rocnt of tally and originally, as men, a power to governe the 
Church or Ci&^rri6, to fee her doe her duty^ to corredt her, to 
Spoufe redrcffe, reforme, e(labli(h, &c. And if this be not to 
handfV P"^^ ^^ ^"^ Cbrijl^ and Spirit out of Heaven^ and 
the peo- fubjeft them unto naturally (infull, inconftant men, 
pie or and fo confeque'ntly to Satban himfelfc, by whom all 
^^^^ peoples naturally are guided, let Heaven and Earth 


The rery Peace. It Cannot by their owne Grant be denied, 

Indian jj^ jh^t the wHdeJl Indians in America ought (and in 

madVI^-^hc"" J^Jnd and fevcrall degrees doe) to agree upon 

emoun (om^formes of Government^ fome more civilly compadt 

CWch ^^ Towncs, &c. fome leflc. As alfo that their civill 

by the and earthly Governments be as lawfull and true as any 

^r^l^^^S Governments in the Worlds and therefore confequently 

Pofitions. their Governors are Keepers of the Church or both 

Tables^ (if any Church of Chrift (hould arife or be 

. amongfl them :) and therefore laftly, (if Chrijl have 

betrufted and charged the civill Power with his 

Church) they muft [138] judge according to their 

Indian or American conjfctences^ for other conjciences it 

cannot be fuppofed they (hould have. 

The BUiufy Tneni. 


Truth, A Oiine, whereas they fay that outward Cinll 
X*. peace cannot (land where Religion is cor- 
nipted; and qaote for it, z Cbnn. 15. 3. 5. 6. & 
yudget 8. 

I anfwerwitb admiration how fuch excellent ^irfir/ 
(ai cbefe Amtbsrs are furoifhcd with, not only in 
heavenly but earthly affaires} (hould fo forget, and 
be fo &ft afleep in things fo palpably evident, as to 
fty that outward chill peace cannot (land, where 
Religion is corrupt. When fo many (lately King-^^^^ 
domes and Governments in the World have long and ftouHihiM 
long enjoyed crvUl pace and quiet, notwiihflandingpeimna 
tbeir Religion is fo corrupt, as that there is not the^^*^ ^ 
very Name of ye/tu Cbrtft amongft them : And this Loni jcfu 
every Hijiorian, Merchant, Traveller, in Europe, Afia, •.• » 
Africa, America, can tedifie : for fo fpake the Lord '^' 
yejut himfelfe, Job. 16. The 'osorU (haii fing and 

Secondly, for that Scripture 2 Cbron. 15. 3. 8cc. 
relating the miferies of IJratl and yudab, and Gods 
plagues upon that people for corruption of their 
Religion, it muil ftill have reference to that peculiar 
flate unto which God called the feed of one man, 
Abrabam, in 2. figure, dealing (b with them as he dealt 
not with any Nation in the World, Pfal. 146. Rom.f). 

The Antitype to this State I have proved to be the 
Cbriftian Cburcb, which confequently hath been and 
is amidted with fpirituall plagttes, defolations and cap- 
tivities, for corrupting of that Retizion which hath 

252 Tie Blottdy Tenent. 

Cburcbet^ and the people of God^ now fb many hun* 
dred yeares in wofuU ^m^ii;^ and flaverie to the myfti* 
call Babel^ untill the* time of their jovfull deliverance. 
Peace. Yea but they £ty that fuch Lawes as are 
converfant about Religion^ may ftill be accounted 
Chill Lawes^ as on the contrary an Oath doth flill 
remaine Religious^ though converfant about Civill 

Truth. Lawes refpe£tine Religion are two-fold : 

IDS Rclif. • Firft, fuch as concerne the ails of IVorJbip and the 

ion, either Worjbip it fclf, the Minijlers of it, their jitnes or 

^^"^^v^^ unfitness to be fuppreflcd or [139] eftablifhed: and 

for fuch Lawes we find no footing in the New Tejla^ 

went of Jefus Chrift. 

or CiTilL Secondly, Lawes refpedting Religion may be fuch 

as mecrly concerne the Civill State^ Bodies and Goods 

of fuch and fuch perfbns, profeiling thefe and thefe 

Religions^ viz. that fuch and fuch perfons, notorious 

for Mutinies^ Treafons^ Rebellions^ Majfacres^ be dif- 

The rery armed : Againe, that no perfons Papijls^ Jewes^ 

abhoiTto ^^^i^^^f or Indians be diflurbed at their worjhip^ (a 

diftarbc thing which the very Indians abhor to pradtice toward 

any Con- any.) Alfo that imanitie znA freedonie from Tax and 

at Wor- Toll may be granted unto the people of fuch or fuch 

fl»5p- a Religion^ as the Magijlrate plcafcth, Ezra 7. 

Thefe and fuch as are of this nature, concerning 
only the bodies and goods of fuch and fuch Religious 
perfons^ I confefTe are meercly Civill. 

But now on the other hand, that Lawes reftrain- 
ing perfons from fuch and fuch a JVorJbip^ becaufe 
the Civill fiat e judgeth it to be falfe : 

Cbc Cknll Stall judgeth this to be the only 
true m^ of worshipping G^-. 

Tb« fiicb «nd fuch a Reformation of Wtrjbif bc^**» 
filbmittcd ttoto by all Subjafts in fuch i Ifrifdidkn : ^^,^,^ 

Thlt fuch and fuch Cburdni, Minifiers, MiniJirUs^a,Atd ' 
be pull'd dowDc, and fuch and fuch Churches, -Wm//-?^^ I 
tries, and Mmfirationt fet up : dcSia;- 

That fuch Lawts properly concerning Reitgion,'^^- 
God, the Sutles of men, Oiould be CiviU Laices and 
Cenfiitutions ; is as far from Reafon, as that the Com- 
mandements of Paul, which he gave the Churches con- 
cerning Cbrifii worftiip 1 1 Cor. 1 1 & ■ Cor, 1 4. ) were 
CiT/7/ ind Earthly conjlilutions : Or thai the Canons 
and Conjlttutiotis of cither arcumenical/ or National/ 
Synods concerning Religim, fliould be CAf/// and 
State-emclujions and agreements. 

To that inllance of an Oath remaining religious 
though converfant about croill things ; I anfwer and 
acknowledge, an Oath may be ipirituall, though Lam 
taken about earthly hujinejfe, and accordingly it will °«*^iy 
prove, and onely prove what before I have faid, that w^^iri^ 
a Law may be civtU though it concerne perfons of uiTl thing* 
this and of that religion,\hzt is as the id-r/oB/profcir-^"*?^ 
ing it are concerned in civillrefpeils 01 bodies ot goods, m^. 
as I have opened ; whereas if it concerne the foules 
and religions of men fimply fo confidered in reference 
to God, it [140] mufl of necelTtty put on the nature 
of a religious or fpirituall ordinance or confiitution, 

Befide, it is a mofl improper and fallacious in- 
ftance[;] for an oath, being an invocation of a true or &lfe 
God to judge in a cafe, is an action of z fpirituall and 

The Bloudj Tenent. 

which it is taken, whether civtll or religious : but • a 
taw or cmjlitution mav be dvill or religious^ as the 
fubjeS about which it is converfant is, either civill 
(meerly concerning bodies or goods) or religious con- 
cerningym/r and vsorjbip. 


PMr^.'X^Heir fifth Head is concerning the Magif- 
X trates power in making of Lawes. 
** Firft, they have power to publiih and apply fuch 

^ Civill Lawes in a State as either are expreft in the 
Word of God in Mofes Judicialls (to wit, fo far as 
they are of generall and morall equity, and (b bind- 
ing all Nations in all Ages) to bee dedudted by way 
of generall confequence and proportion from the 

•• word of God. 

" For in a free State no Magiflrate hath power 
over the bodies, goods, lands, liberties of a free peo- 
ple, but by their free confents. And becaufe free 

** men are not free Lords of their owne eflates, but 
arc oncly ftewards under God, therefore they may 
not give their free confents to any Magiflrate to 
difpofe of their bodies, goods, lands, liberties at 
large as themfelves pleafc, but as God (the fove- 
raigne Lord of all) alone. And becaufe the Word 
is a perfedt rule as wel of righteoufnes as of holines, 
it will be therfore necefTary that neither the people 
give confent, nor that the Magiflrate take power to 
difpofe of the bodies, goods, lands, liberties of the 
people, but according to the Lawes and Rules of 

" the Word of God. 






Tir A/mi^r TViifii/. 255 

^ Secondly, in making Lawes about civill and indif- 

^ ferent things about the Commonweale. 

Firft, he hath no power given him of God to 
make what laws he pleafe, either in reftraining 
from, or conftraining to the ufe of indifferent things, 

** becaufe that which is indifferent in its nature, may 
may fometimes bee inexpedient in its ufe, and con- 
fequently unlawful!, i Cor. 2. 5. it having been long 
(ince defended upon good ground, Slfficquid non 

** expedite quatenus non expedite non licet. 

141 J '* Secondly, he hath no power to make any fuch 
Lawes about indifferent things, wherein nothing 
good or evill is (hewne to the people, but onely or 
principally the mccrc authority or wil of the impo- 

•*fcr for the obfcrvancc of them, Colof. 2. 21, 22. i 
Cor. 7. 23, compared with Ephef. 6. 6. 

It is a prerogative proper to God to require obc- 

** dience of the fonnes of men, becaufe of his author- 
ity and will. 

The will of no man is Regula re£li^ unleflc firft 
it bee Regula re&a. 

It is an evill fpcech of fome, that in fbme things 
the will of the Law, not the ratio of it, muft be the 
Rule of Confcicncc to walke by ; and that Princes 
may forbid men to feeke any other reafon but their 
authority, yea when they comxmnA frivola fisf dura. 
And therefore it is the duty of the Magiftrate in 
all lawes about indifferent things, to (hew the Rea- 
fons, not onely the Will, to (hew the expediency, 
as well as the indifferency of things of that nature. 





" For we conceive in Lawes of this nature, it is 

256 The Blmdj Tenent. 

** of the Ltw which bindes. Ratio efi Rex Legii^ Gf 
"* Lex e/ Rex Regis. 

** Thirdly^ becaufe the judgement of expedient and 
** inexpedient things is often difficult and diverfe, it 
^is meet that fuch Lawes (hould not proceed with- 
" out due confideration of the Rules of Expediency 
**fet downe in the Word, which are thcfc three: 

" Firft, the rule of Piety, that they may make for 
"the glory of God, 1 Cor. 10. 31. 

Secondly, the rule of Charity, that no fcandall 
come hereby to any weake brother, 1 Cor. 8. 13. 
Thirdly, the Rule of Charity, that no man be 
forced to fubmit again fl his confcience^ Rom. 14. 14. 
** 23. nor be judged of contempt of lawfutl Authority^ 
becaufe he is not fuddenly perfwaded of the expeai^ 
ency of indifferent things ; for if the people be bound 
by God to receive fuch Lawes about fuch things, 
without any trial! or fatisfaflion to the confcience^ 
but mufl judge them expedient^ becaufe the Magif- 
trate thinkes them fo, then the one cannot be pun- 
ifhed in following the other, in cafe he (hall linne 
in calling Inexpedient Expedient \ but Cbrijl faith 
the contrary. It the blinde lead the blinde^ they (hall 
" both fall. 

142] Truth. In this pafTage thefe worthy Men lay 
downe fuch a ground^ as the gates of Hell are not able 
The An. to (hake concerning the Magijlrates walking in 
^^^]j^^ indifferent things: And upon which ground that 
of the lib- Toiore of Lebanon may be raifed whereon there hang 
crtyof cona thoufand Jhields and bucklars^ Cant. 4. to wit, that 
from*Thc invincible Truths That no man is to be perfecuted for 
Uwi of caufe of confcience : The ground is this : The Mag^ 



Tie Blottdy Taunt. 257 

iftraie hath not power to make what Ltmns he pleafi^ ^^ •?- 
cither in rtjiraining or cmfiraining to the ufc of indif- fpUSZin* 
ferent things: And further he confeffeth that thectfcs. 
reafon of the Law^ not the will of it muft be the 
rule of confcience. And they adde this impregnable 
reafon : viz. '* If the people be bound to receive fuch 
*' Lawes without fatisfadlion to confcience, then one 
cannot be punifhed for following the other, in cafe 
he (hall finne contrary to Chrift Jefus, who faith. 
If the blinde lead the blinde, they (hall both fall. 
Hence I argue, If the Chill Magifirate have no CmH 
power to reftraine or conftraine their Jhijeffs in things ^•8*^" 
in their owne nature indifterent, as m eating of meats^ feOed hoc ' 
wearing this or that garment^ ufing this or that gef-^ohnt 
ture^ but that they arc bound to try and examine his^fj^^^,^^ 
commands^ and fatisfie their owne reafon^ conjciencf 2Lnd confcience 
judgement before the LorJ^ and that they (hall finne, *"*"^!^^'" 
if they follow the Magijlrates command, not bcing^"^^ '"^*' 

Eerfwadcd in their owne foule and confcience that 
is commands arc according to Go^/[:] It will bcmuch 
more unlawfull and heynous in the Magijlrate to 
compell the fubjcdts unto that which (according to 
their confciences perfwafion) is fimply unlawfull as 
unto a falfely conftituted Churchy Minijlry^ JVorJhip^ 
Adminijlration^ and they (hall not efcape the Ditch, 
by being led blindefold by the Magiftrate, but though 
hee fall in firft, yet they (hall [fall] in after him, and 
upon him, to his greater and more dreadfull judgement. 
In particular thus. If the Magiftrate may reftraine 
me from that gefture in the Supper of the Lord, 
which I am perfwadcd I ought to practice, he may 

258 The Bloudy Tenent. 


of the Lord it felfe in fuch or fuch a Church accord* 
ing to my confcience. 

. If he cannot (as they grant) conftraine me to fuch 
or fuch a garment in the worfhip of God, can he 
conflraine me to worfhip God by fuch a Miniftry, 
and with fuch worfhip, which mv foule and con- 
fciencc cannot be pcrfwadcd is of God ? 
143] If he cannot command me in that circum fiance 
of time to worfhip God this or that day, can he com- 
mand mee to the worfhip it felfe? 
A Arte- Peace. Me thinkes I difcerne a threefold guilt to 
iving^poa ty^ upon fuch Civill powers as. impofe upon and 
CiriW inforce the confcience, though not unto the miniftra- 
commjuid- ^^^'^ and participation of the Scales/ yet either to 
ing the depart from that worfhip which it is perfwaded of, 
fubjcds or to any cxcrcifc or worfliip which it hath not faith in, 
worfliip. Firft, of an appearance of that Arminian Popifli 
doiftrine of Freewill, as if it lay in their owne power 
and ability to beleeve upon the Magidrates command 
lince it is confefTed that what is fubmitted to by any 
without faith it is finne, be it never fo true and holy, 
Rom. 14. 

Secondly, fince God only openeth the heart and 
worketh the will, P6i7. 2. it Iccmcs to be an high 
prefumption to fuppofe that together with a com- 
mand reftraining from, or conftraining to worfliip, 
that God is alfo to be forced or commanded to give 
faith to open the heart to incline the will, &c. 

Thirdly, A guilt of the hypocrifie of their fubjedts 
and people in forcing them to a£t and pradtice in 
matters of Religion and Worfliip againft the doubts 
and checks of their confciences, caufing their bodies 

* Sacrmients. 

Tie B/otufy Tenent. 259 

to woHhip, when their foules are far off, to drawf'*^"^ 
near with thdr lips, their hearts being far off, &c. ufle fi^ be 

With Icfle finne ten thoufand fold may a naturall forced to 
Father force his daughter, or the Father of the Com- '^"^^ 
monweale force all the maydens in a Country to the they na- 
marriage beds of fuch and fuch men whom they can- "« io«, 
not love, then the foules of thefe and other fubjeas|^"j^'|p 
to Aich wor(hIp or Miniftry, which is either a true where 
or folfc, becaule Cant. i. 16. '^^^^ 

Truth, Sweet Peace, your conclulions arc undenia- leeve. 
ble, and O that they might linke deep into thofe 
Noble and Honourable Bofomes it fo deeply con- 
cernes ! but proceed. 


Peace.'J'ii that fifth head they further fay thus : 

X "Thirdly, in matters Eccleliafticall we 
" beleeve, firft, That Civil] Magiftrates have no power 
"to make or conditute Lawes about Church affaires 
"which the Lord Jefus hath not [144] ordained in 
" his Word for the well ordering of the Church ; for 
"the Apoflle folcmnely chargcth Timothy, and in 
" him all Goverours of the Church, before God and 
"and the Lord Jefus Chrift (who is the only Potcn- 
" tate, the King of Kings, and Lord of Lords) that 
" the Commandemcnt given by him for the ordering 
"of the Church be kept without foot unrebukcable 
" to the appearing of the Lord Jefus Chrifl, i Tim. 
" 6. 1 4. 1 5. And this Commandemcnt gh^cn in the 




Tie Blwdf Tenent. 


^ And indeed the adminiftration of all Chrifb afHures 
^ doth immediately aime at (pirituall and divine ends 
(as the worfhip of God and the falvation of mens 
foules:) and therefore no Law nor meanes can be 
devifed by the wifdome or wit of man that can be 
fit or able to reach fuch ends, but ufe muft be made 
of fuch onely as the divine Wifdome and holy Will 
** of God hath ordained. 

" Secondly, We belccve the Magiftrates power in 
making Lawes about Church affaires, is not Only 
thus limited and reftrained by Chrifl to matters 
•* which concerne the fubftance of Gods worfhip and 
" of Church government, but alfo fuch as concerne 
''outward order, as in Rites and Ceremonies for uni- 
" formities fake : For we findc not in the Gofpcll 
" that Chrift hath any where provided for the uni- 
"formity of Churches, but onely for their unity. 

" Pan/ in matters of Chriftian libertie commendeth 
"the unity. of their Faith in the holy Spirit, giving 
"order that wee fliould not judge nor condemne one 
another in difference of judgement and practice of 
fuch things where men live to God on both fides, 
even though there were fome errour on one fide, 
Rom. 14. to the 6. How much lefi^e in things indif- 
" ferent, where there may be no errour on either fide. 
"When the Apoflle diredteth the Church of 
"Corinth that all things be done decently and in 
order, he meant not to give power to Church Offi- 
cers, or to Civill Magiftrates to order what ever 
" they (hould thinke meet for decencie and order ; 
" but only to provide that all the Ordinances of God 

« 1%A -^ ^ -^^'■^'(Xm^A *— ' ^^ '-> OVka..>^Vk Ja^am»1.. ■•••*Vk^«aa* 





Tbe Blouify Tenent. 

*^ unnatural! or uncivill uncomelinefTe (as that of long 
^'haire, or womens prophefying, or the like) and 
** orderly without confuuon or difturbance of edifi- 
** cation, as' the fpeaking of many at once in the 
'* Church. ^ 

14c] " Thirdly, we doe nevertheleffe willingly grant 
** tnat Magiftrates upon due and diligent fearch what 
** is the counfell and will of God in his Word con- 
cerning the right ordering of the Church, may and 
ought to publifh and declare, eflablifh and ratifie 
** fuch Lawes and Ordinances as Chrift hath appointed 
"in his Word for the well ordering of Church 
** affaires, both for the gathering of the Church, and 
the right admiftration of all the Ordinances of God 
amongfl them in fuch a manner as the Lord hath 
** appointed to edification. The Law of Artaxerxes^ 
Ezra 7. 23. was not ufurpation over the Churches 
liberty, but a Royall and juft confirmation of them : 
Whatfocvcr is commanded by the God of Heaven : 
For why (hould there be wrath againft the King 
" and his Sonncs ? 

Truth. Dcare Peace^ me thinkcs I fee before mine 
eyes a wall daubed up (of which Ezekiel fpeakcs) 
with untcmpcrcd morter: Here they reftrainc the 
Magijlrate from making Lawes either concerning 
the fubftance or ceremony of Religion^ but fuch only 
as Chriji hath commanded, and thofe, fay they, they 
muft publifli and declare after the example 01 Arta- 

1 (hall herein pcrforme two things: Firft, examine 
this Mazifirates duty to publifh, declare, &c. fuch 

262 The Bbudy Teneni. 

Secondly, I (hall examine that proofe from Arta^ 
xerxet^ Ezraj. 23. 

vr^\A ^^ ^^^ ^^^ ^^ thinks I heare the voice of the 

firoM of" people of Ifrael^ i Sam. 8. 5. Make us a King that 

^^jr/zanaemay rule over us after the manner of the Nations^ 

of flcih. rcjcdling the Lord ruling over them by his holy 

Word in the mouth of his Prophets^ and flieltring 

themfelves under an Arme of Fiejh ; which Anne of 

Flejb God gave them in His Anger, and cut off againe 

in His fVrati, after he had perfecuted David the 

figure oi Cbrijl ye/us vrho hath given his people the 

Scepter and Sivord of his fFord znd Spirit, and rcfufcd 

a tcmporall Crowne or Weapons in the difpenfation 

of his Kingdome. 

Where did the Lord Jcfus or his Mcflengcrs charge 
the Civill Magiftratc, or diredt Chriftians to petition 
him, to publifh, declare or eflablifh by his Arme of 
Flefli and Earthly weapons the Religion and worfliip 
of Chrift Jcfus ? 

I finde the Bead and falfe Prophet (whofe rife and 
doflrine ^s not from Heaven, but from the Sea and 
Earth) dreadfull and terrible [146] by a Civill Sword 
and dignitie. Rev. 1 3. 2. 
The 7 I find the Bead hath gotten the power and might 

J^J'^^jof the Kings of the Earth, Revel. 17. 13. 
theUmbe But the Lambes weapons are Spiritually mighty, 
differ in 2 Cor. lo. &c. his Sword is two-edged comming out 
pon$.^**'of his mouth. Revel, i. His preparations for IVar are 
ijcbite Horfes and white Harneje, which are confcfl 
by all to be oi zfpir it uall nature. Revel. 19. 
Naboihs ^vhen that whore Jejabel flabbed Naboth with her 

cafe typi- rfc • n« • tT i iv i_- nt r 

The Bkuify Teneni. 

' « 

pbemer of G^/and the King^ what a glorious maske 
or vaile of Holmes put (he on ? Proclaime a Fajl^ fet 
a day apart for humiliation \ and for confirmation^ let 
all be ratified with the Kings Authorities Name, and . 
Seale, i Kings^ 21 • 8. 

Was not this recorded for all Gods Nabotbs^ (land- 
ing for their Spirituall interefts in heavenly things 
(typed out by tne typicall earth and ground of Cana^ 
ans land) that they tnrough patience and Comfort of 
the Scriptures might have hope, Rom. 15. 4.? 

Againe» I demand who (hall here (it Judge, whether 
the Magiftrate command any other Subftance or 
Ceremonie but what is Chrifts ? 

By their former Conclufions, every Soule muft judge 
what the Magiftrate commandeth, and is not bound, 
even in indifferent things, to the Magiftratcs Law, 
further then his own Soule, Confcicncc and judge- 
ment afccnds to the Rcafon of it : Here the Magif- 
trate muft make Lawcs for that Subftance and Cere- 
mony which Chrift appointed : But yet he muft not 
doe this with his eyes open, but blindfold and hood- 
winkt ; for if he judge that to be the Religion of 
Chrifiy and fuch to be the order there in which their 
Co;j/t/V/ir^/ judge otherwife, and aflent not to, they 
profeffc they muft fubmit only to Cbrijls lawes^ and 
therefore they are not bound to obey him. 

Oh what is this but to make ufc of the Civill 
Powers and Governours of the Worlds as a Guard^ 
about the Spirituall Bed of Soulc-whorcdomes, inal 
which the Kings of the E^irtb commit Spirituall* 
fornication with the great Wbore^ Rev. 17. 2.? as ag 
Guard while the Inhabitants of the Earth are drink- S] 

The Blaudy Tenent. 


ing themfelves drunke with the wine of her forni- 

But oh what terrifyings, what allurings are in 
Jeremies Curfc and Blcffing! ^er. 17. Curfed is the 
man that trufleth in man, that maiceth [147] Flefh 
his Arme (too too common in fpirituall matters) and 
whofe heart departeth from Jehovah : He (hall be 
as an Heath in the Wildernes (even in the fpirituall 
and myflicall wildernes) and (hall not fee when com- 
fort comes) but (hall abide in drouth in the wilder- 
neffe in a barren land, &c. 


Peace, f^ What myfteries are thefe to Fle(h and 
\J Blood ! how hard for fle(h to forfake the 
Arme thereof! But palTe on (deare Truth) to their 
proofe propounded, Ezra 7. 23. wherein Artaxerxes 
confirmed by Law what ever was commanded by the 
God of Heaven. 
*3- Truth. In this Scripture I mind firft the people of 
God captivated under the dominion and government 
of the Kings of Babel and Perjia. 

Secondly, Artaxerxes his favour to thefe Captives, 

1. Oifreedome to their Confciences. 

2. Of bountie towards them. 

3. Of exempting of fome of them from common 

Thirdly, Punijljments on offenders. 

Fourthly, the ground that caries him on to all this. 

Fifthly, Ezra praifing of God for putting this into 

Tii Btmfy Temmi. ^65 

Concerning the people of (W the Jewes^ thqr^!^- 
were as LmMts and Sheep in the jawet of the X^w^b^ca w 
the dcarcly beloved of his Soule under the devouringthc Kim 
Tyrants of the World, both the BabyhmM and the^^^ 
Perfian^ farre from their owne Natkn^ and the 60V- in s^t. 
emment of their own anointed Kings^ the figures of *^*- 
the true Kim of the J ewes the Lord Jefus Cbrifi. 

In this refpedl it is cleere, that the lewes were no 
more fubjedt to the Kings of BaMan and Per/la in 
Spiritual! things, then the Feffe/s of the Sanffuary 
were Xubjedt to the King of Babels ufe^ Dan. 5. 

Concerning this King I confider, firft his perfon, a 
Gentile Idolater^ an opprefling Tyrant^ one of thofe 
devouring Beafis^ Dan. 7. &c 8. An hand of bloody 
Conaueji (et the Crown upon the head of thefe Man-- 
areas \ and although in Civill things they might 
challenge fubjedtion, yet why (hould they now fit 
down in the throne [148] oxlfrael^ and govcrne the 
people and Church of God in Spiritual! things ? 

Secondly, confider his adb of Favour, and they will Tyrwrn 
not amount to a pofitive Command, that any of the fop^inm 
lewes (hould goe up to build the Temple^ nor that any wonder- 
of them (hould pradtice his own worjhip^ which hej?'^"^" 
kept and judged tnc bed for his owne Souleand People. wtrd«^^ 

*Tis true, he freely permits them, and exercifeth aGodspco- 
hoMni^oM^ ajpjlance to them: All which argues no^'^* 
more, but that fometimes it pleafeth God to open the 
hearts of Tyrants greatly to favour and further his 
people. Such favour found Nehemiah^ and Daniel^ 
and others of Gods people have and (hall finde, fo 
often as it pleafeth Him to honour them that honour 

266 The Bloudy Tenent. 


Peace. Who fees not how little this Scripture con- 
tributes to their Tenent f but why (fay fome) (hould 
this King confirme all with fuch levere punifhments ? 
and why for all this (hould Ezra give thahkes to God^ 
if it were not imitable for aftertimes ? 

Truth. The Law of God which he confirmed, he 
knew not, and therefore neither was» nor could he 
be a Judge in the Cafe. 

And for his Ground, what was it but the common 
terrours and conviffions of an affrighted Confcience ? 
Ntlmchad Jn fuch* fits and Pangs^ what have not Pharaohs^ 
^Sw^u ^^^^^9 Ababs^ Herods^ Agrippa^s fpoken ? and what 
mnd Art*. wondcrfuU dccrccs have Nabucoadnezzar^ Cyrus, 
thef/ac ^^^^^^9 Artaxerxes put forth concerning the God of 
creet^x. If^^^^K l^^"- 3. & 6. & Ezra I. & 7. &c. and yet as 
amined. farrc from being charged with (as they were from 
being affected to) the Spirituall Crown of Governing 
the Worfhip of God, and the Confcience of his peo- 

Tis true, Kzra moft pioufly and juftly gave thankes 

to God for putting fuch a thing into the heart of the 

Ezn*s King : But what makes this pattern for the Laws of 

thinkfgiir. Civill Govcmours now under the Gofpell ? It fuited 

KmgYdc.^ ^^^^^ with that Nationall ftate of Gods Church, that 

crce ex- the Gcntilc King fhould releafc them, permit them 

imined. ^^ rctumc to their own Land, aflift them with other 

favours, and enable them to execute punifhments 

upon offenders according to their Nationall State. 

149] But did God put fuch a thing as this into the 

heart of the King, viz. to reflraine upon paine of 

Death all the millions of men under his Dominion 

from the Idolatries of their feverall and refpedtive 

Tbe Biomfy Tenent. 267 

Countries } to conflraine them all upon the like pen- 
title to c nformc to the Worfhip of the God of Ifrael, 
to build . !m a Temple, creft an Altar, ordaine Priefts, 
offer facrifice, obfcrve the Fafts and Feafts of Ifrael ? 
yea did God put it into the Kings heart to fend 
Lcvites into alt the parts of his Dominion, compel- 
ling them to heare; which is but a naturall thing 
(as fome unfoundly fpeake) unto which all are bound 
to fubmit ? 

Well however, Ezra gives thankes to God for the 
King; and fo fliould all that feare God in all Coun-Tfce*!^ 
tries, if he would pleale to put it into the hearts ofs^t„ [^ 
the Kings, Stales and Parliaments, 10 take oiF the ward Uie 
yoakes of Violence, and permit (at leaft) the Con-J^'^j^ 
ictences of their Subjects, and efpecially fuch as insntqea*. 
truth make Confcience of their Worfhips to the God 
of Ifrael : and yet no caufe for Ezra then, or Gods 
Ezra's and Ifraelites now, to acknowledge the care 
and charge of Gods wor(hip, Church and Ordinances, 
to lie upon the {boulders of Arlaxerxes, or any other 
Civil! Prince or Ruler. 

Laftly for the Con6rmation or Ratification which 
they fuppofe Magiftrates are bound to give to the^^* 
Lawes of Chrift, I anfwer, Gods caufe, Chrifts Truth, |,„,„J^ 
and the two-edged fword of his Word, never flood confimw- 
in need of a temporall Sword, or an humane Witnes"""- 
to confirme and ratific them. If we receive the wit- 
nelTe of an honeft man, the witnelTe of the moft holy 
God is greater, i lobn 5. 

The refult and fummeof the whole matter is this : i , '9'* •""? 


268 The Bloudy Tenent. 

Kings de. tcnancc GoJs people in their wor/bifii^ ' though only 
fo^GwU ^^^ of fome ftrong convidlion of confcience or jeare of 
yrorihip wratb^ &c. and yet themfelves neither underftand 
^P" Gods worfliip, nor leave their owne ftatc. Idolatry or 
Country worfliip. 

For this Gods people ought to give thankes unto 
God I yea and all men from this example may learne 
not to charge upon the Magijlrates confcience (belides 
the care of the Civill peace^ the bodies and goods of 
men) the Spirituall peace in the wor(hip of God and 
foules of men : but hence are Magijlrates in(lru£ted 
favourably to permit their fubje£ts in their worjbips^ 
although themfelves bee [150] not perfwaded to fub- 
mit to them^ as Nebuchadnezzar ^ Cyrus^ Darius and 
Artaxerxes did. 


Peace f'T^Yi^ fixt queflion is this: How far the 
JL Church is fubje£t to their Lawes ? 
All thofe (fay they) who are members of the 
Commonweale are bound to be fubje£t to all the 
jufl and righteous Laws thereof, and therefore 
(memberfliip in Churches not cutting nien off from 
member(hip in commonweales) they are bound to 
be fubjedt, even every foule, Rom. 13. 1 . as Chrift 
himfelfe and the Apoftles were in their places 
wherein they lived, and therefore to exempt the 
Clergy (as the Papifts do) from Civill fubjedtion, 
and to fay that generatio Clerici^ is corruptio fuhditi^ 

** is both (infull and fcandalous to the Gofpel of God ; 
and though all are equally fubjedt, yet Church 





^ members tre more eipedally bound to jcdd fvih 
** tioiip and the moft eminent moft . eipecitlly bound, 
^ not only becaufe con&ience doth more ftrongly 
** binde, but alfo becaufe their ill exaniples are more 
^ infedtious to others^ pernicious to the State, and pro* 
^* voke Gods wrath to bring vengeance on the State. 
** Hence if the whole Church or officers of the 
** Church (hall fin ag^inft the State or any perfon by 
" fedition, contempt pf Authority, herefie, bfafphemy, 
** opprefiion, flandfer, or (hall withdraw any of their 
** members from the fervice of the State without the 
confent thereof, their per(bns and e(btes are liable 
to Civill puni(hments of Magiftrates according to 
their righteous and wholfome Lawes, ExoJ. 22. 20. 
Levit. 24. 16. Deut. 13. 5. & 1 8. 10. 
Truth. What concernes this head in civill things, 
I gladly fubfcribe unto : what concernes hercfic, blaf- 
phemv, &c. I have plentifully before fpoken to, and 
(hall here only fay 2 things : 

Firft, thofc Scriptures produced concerne only the 
people of God in a Church eftate, and muft have 
reference oncly to the Church of Chrift Jcfus, which 
(as Mr. Cotton confeffeth)' is not Nationall but Con- 






• «« The Church which Chrift in his 
Gofpell hath inftituted^ and to which he 
hath committed the keyes of his king- 
dom, the power of binding and looftng, 
the tables and feals of the Covenant, the 
Officers and cenfures of his Church, the 
tdminiftration of all his public Worihip 
and Ordinances, is, Ccrtus fidelium^ a 
Communion of Saints, a Combination of 

faifhrull podlv men. meerinv for rhar 

called it fartkuUr vifibk Cbureb. * * ^ 
The Church of CortMtbt even ch^ 
whole Church, did meet together ererj 
Lords day, in one place, for the Adniii- 
iftration of the holv Ordinances of God, 
to publick Edification, l Or. 14. 23. & 
16. 1, s. Which frequent meeting everj 
Lords day in one place, to fuch ends, 
cannot pofTiblybe compatible to any 

Diorefan. Provinciall. or Nationall A(l 

-^7^ ^^ Blouify Tenent. 

gregationall of (b many as may meet io one place, i 
Cor. 14. & therefore no Civill* State can be tne anti- 
type and parallell ; to which piirpofe upon the 1 1 
Queftion I (hall at large [151] Aiew the difference 
betweene that Nationall Church and State of Ifrael, 
and all other States and Nations in the World. 
•Hie Law Secondly, If the Rulers of the Earth are bound to 
to Scith ' P"^ ^^ death all that worftiip other gods then the 
blafphe- true God, or that blafpheme (that is fpeake evill of 
Chrift^ in a leflcr or higher degree) that one true God; it 
cuuortimuft unavoidably follow that (the beloved for the 
hopesfrom pothers fake) the Jewes whofc very Religion blaf- 
of*partak. phcmcth Chrift in the higheft degree, I fay they are 
login hit actually fonnes of death, and all to be immediately 
bioud. executed according to thofe quoted Scriptures : And 
Secondly, the Townes, Cities, Nations and King- 
domes of the World muft generally be put to the 
fword, if they fpcedily renounce not their Gods and 
Worfhips, and 10 ceafe to blafpheme the true God by 
their Idolatries : This bloody confequence cannot be 
avoided by any Scripture rule, for if that rule be of 
force Deut. 13. & 18. not to fpare, or (hew mercy 
Th ai ^P^" perfon or City falling to Idolatry, that bars out 
fiill effeas all favour or partiality; and then what heapes upon 
of fighting hcapes in the flaugher houfes and ihambles of Civill 
fcicnce." ^^^^^rcs muft the world come to, as I have formerly 
noted, and that unnecelTarily, it being not required 
by the Lord Jefus for his fake, and the Magillrates 
power and weapons being elTentially Civill, and fo 
not reaching to the impiety or ungodlinelTe, but the 
incivility and unrighteoufneffe of tongue or hand ? 


CHAP, xcvin. 


PAMif.T^Eftre Truib^ chefe are the poyibned danert 
JLr (bbbiM at my tender neart I Oh when 
(hall the P^i nee or peace appeare and reconcile the 
bloudy fom if men r but let me now propofe their 7 
head : viz. 

** In what order may the Maeiftrate execute pun- 
'^(hment on a Church or Church-member that 
^ ofFendeth his Lawes. 

'* Firft, grofle and publicke notorious finnes which 
^ are againft the light of confcience as Herefie» &c. 
*' there the Mariftrate keeping him under fafe ward 
^ (hould fend the offendour nrft to the Church to 
'* heale his confcience, dill provided that the Church 
'*be both able and willing thereunto: By which 
'* meanes the Magiftrate (hall convince fuch an ones 
** confcience that he feeketh his healing, rather then 
•* his hurt. 

152I *' The cenfure alfo againft him (hall proceed 
"with more power and blefling, and none (hall have 
caufe to fay that the Magi ft rate perfecutes men for 
their confciences, but that he juftly puniftieth fuch 
an one for (inning rather againft nis confcience. 
Tit. 3. 10. 

Secondly, in private o(Fences how the Magiftrate 
may proceed, lee Chap. 12. It is not materiall 
whether the Church or Magiftrate take it firft in 
hand. Only with this caution, that if the State take 
" it (irft in hand, they are not to proceed to death or 
*' bani(hment. untill the Church hath taken their 




2/2 The Bloudy Tenent. 

that the Church be willing and ready there- 


Secondly, in fuch (innes wherein men plead Con- 
(cience, as Herefie, &c. 

Truth. Here I have many juft exceptions and con- 
fiderations to prefent. 

Firft, they propofe a diflin£tion of fome (innes: 
ibme are againfl the light of confcience, &c. and 
they inftance in Herefie. 

j4nf. I have before difcufl this point of an Here- 
tick finning againfl light of confcience : And I fhall 
adde that howfoever they lay this down as an infal- 
^^^ lible conclufion that all Herefie is againfl light of 
at well ts Confcience ; yet (to pafTe by the difcuflion of the 
Truth, nature of Herefie, in which refpedt it may fo be that 
even themfelves may be found hereticall, yea and 
that in fundamental^) how doe all Idolaters after 
light prefcntcd, and exhortations powerfully prelfcd, 
cither Turkcs or Pagans, Jewes or Antichriflians, 
flrongly even to the death hold faft (or rather are 
held tafl by) their delufions. 
^1^ P^j Yea Gods people themfelves, being deluded and 
as othm Captivated are flrongly confident even againfl fome 
will be fundamcntalls, efpecially of worfhip, and yet not 

ftinafc^in" ^g^^"^ ^^^ ^^ght, but according to the light or eye 
fundamen. of a deceived confcience. 

•^^T^T No^v ^1^ thefe confciences walke on confidently 
fuftringi ^^^ conflantly even to the fufFering of death and tor- 
and pcrfc-ments, and are more flrongly confirmed in their 
d"ih ha heleefe and confcience, becaufe fuch bloudy and 
den. cruell courfes of perfecution are ufed toward them. 
Secondly, fpeakes not the Scripture exprefly of the 

Tbe BUudjf Tennt. 173 

J«r» I/s. 6. Mat. 1 3. ^fft 28. that God hath given 
them the ipirit of flumbcr, eyes that they (hould not 
(ee. Sec. ill which muft be fpoken of the very con- 
^encc, which he that hath the golden key of David 
can [153] only (hut and open, aad all the Picklocks 
or Swords in all the Smiths fhops in the IVerlJ can 
nrither hfjaree orJrauJprtvcnt his lime. 

Is it not £id of Anticbrijlians, 2 Thcflal. 2. thatS«»f < 
God hath (exit them flrong dtlufiont, fo Urong and 
eflicaciotu. that they beleeve a Lie and that fo Con- 
fidently, and fome fo Confcientioufly. that Death it 
felfe cannot part betweene the Dtlufien and their 

** Agaioe, the Mapfirate {lay they) keeping him 
** in late ward : that is, the Heretick, the Blalphemer, 
" Idolater, ficc. 

Peace. 1 here aske all men that love even the Civill 
Peace, where the Lord Jefus hath fpoken a tittle of 
a Prilbn or fafe ward to this purpofe. 

•Truth, We find indeed a prifon threatned by God 
to his irreconciled enemies, negteAing to account 
with him, Mattb. 5. 

We finde a prifon into which perfecuters caft theSpnhnQ 
Saints: So Jobrt, fo PauU and the Apoftles, Mattb.^^^'^ 
14. 10. Sec. were caft, and the great Commander of, 
and cafter into prifon, is the Devill, Revel. 2. 

Wee finde a Spiritual! prifon indeed, a prifon for 
Spirits, I Pet. 3. 19. the Spirits formeriy rebellious 
againll Chrift Jcfus fpeaking by Noab unto them, 
now kept in faie ward againft the judgement of the 
great day. 

274 T^be Bloudy Tenent. 


delivered to Sathan his Javlour, aud he keeps him in 
fafe ward, untill it pleafeth God to releafe him. 

There is a prifbn for the Devill himfelfe a thou- 

iand yeares. Rev. 20. And a Lake of eternall fire and 

brimflone, into which the Bead and Falfe Prophet, 

^Y^ ^"d all not written in the Lambes booke, and the 

poimo^Bo Devill that deceived them, (hall eternally be there 

maicmll fecured and tormented. 

^^^^^^^ But neither amongft thefe, nor in any other paflage 

men of of the New Teftamcnt, doe we finde a prifon 

him.&c. appointed by Chrift Jefus for the Hcretick, Blaf- 

phemer. Idolater, &c. being not otherwife guilty 

againd the Civill State. 

'Tis true, Antichrifl (by the helpe of Civill Powers) 
hath his prifons, to keep Chrid lefus and his mem- 
bers fad : fuch prifons may well be called the Bi(h- 
TheBifli-ops prifons, the Popes, the Devils prifons: Thefe 
opt prif- inquifition houfes have ever been more terrible then 
the Magiftrates. 

1 54] At fird, perfecuting Bifhops borrowed prifons 
of the Civill Magidrate (as now their fuccefTors doe 
dill in the world) but afterward they wrung the 
keyes out of the Magidrates hands, and hung them 
at their own Girdles, and would have prifons of their 
owne, as doubtleffe will that Generation dill doe, if 
God prevent them not. 


Peace. \ Gaine (fay they) the Magi/irate diould fend 
JljL bim fird to the Cburcb to heale his Con-- 


Tie Bkmfy Tirnut, aj$ 

Truth. Ii not this u the Prophet feetka^ like^**' 

mother, like Javghtert So the imthtr of ^fhcredomei^^ig^g^ 
the C<6»rr^ of /iomf teacheth And praAileth with all Mr. . 
her Hereticks: Firft let the holy Church convioQe 
them» and then deliTcr them to the Secular power to 
receive the puniftiment of Heretteis. 

Peace. Me thinks alio they approach neere that 
Popifh Tenent, Ex opere operato: for their Exhorta* 
tions and Admonitions muft neceffarily be fo opera- 
tive and prevalent, that if the Heretick repent not, heCw* 
now fins againft his Cm/cience: not remembring that^^"* 
PeraJventure, 2 Tim. 2. \( peradventure, God willh«MMri 
give them repentance: and how (Irong delufant arc^or*^ 
and believing of lies, and how hard it is to be unde- 
ceived, cfpecially in Spirituals ? 

Truth. And as it may fo prove, when an Heretick 
indeed is brought to this Colledge of Pbyfitians to have 
his confcience healed, and one Heretick is to cure 
another : So alfo when any of Cbrijls Witnejfes {fup- 
poled Hereticks) are brought before them, how doth 
the Lord yefus fuffcr whippings and ftabs, when his 
Name, and Truths, and Witnejfes, and Ordinances arc 
all prophaned and blafphemed ? 

Befides, fuppofc a Man to be an Heretick, and yet 
fuppofe him brought as the Magiftrates Prifoner, 
though to a true Church, to heale his Confdence :^^^- 
What promife of Prefence and Ble^ng hath the Lord'^^'^^ 
lej'us made to his Church and Spoufe in fuch a way ?or Coo- 
and how common is it for Hereticks either to be '""*"*'*»• 
defpcrately hardned by fuch cruel) courfes (yet pre- 
tending Soule-healingl or clfe through feare and ter- 


276 The Blouify Tenent. 

cmfdencest So that thefe Cbirurgions knd Pbjfitiant 
pretending to heale Confciences^ by fuch a courfe 
wound them deeper, and declare [155] themfelves 
Cbirurgions and Pbyjitians of no value. 

Peace. But what thinke you of the Provifo added 
to their Propofition, viz. Provided, the Church bee 
able and willing? 

Truth. Doubtles this provifo derogates not a little 
C^*» from the nature of the Spoufe of Chrift. For (he, 
iSc'iLd ^^^^ ^^^ gracious woman, Prvo. 3 1 . 26. openeth her 
wiHing to mouth with wifedome, and in her tongue is the Law 
wwDcied ^^ Grace : (he is the pillar and ground of Truth, 2 
confdcn. Tim. 2. The golden candleftick from whence true 
light (hineth : the Angels or Minifters thereof able 
to try falfe Apoftles [Rev. 2.) and convince the Gain- 
fayers. Tit. \. 

Againe (according to their principles of fupp^efling 
perfons and Churches falfely worfhipping) how can 
they permit fuch a blind and dead Church not able 
and willing to heale a wounded Confcience ? 

Peace. What (hould be the reafon of this their 
expreflion ? 

Truth. Doubtles their Confcience s tell them how 
few of thofe Churches (which they yet acknowledge 
Churches) are able and willing to hold forth Chrijl 
lefus the Sun of Righteoufnes^ healing with his wings 
the doubting and affli£ted confcience. 

Laftly, their confcience tells them, that a Servant of 
Chriji lefus may poflibly be fent as an Heretick to be 
healed by a falfe Churchy which Church will never 
be willing to deale with him, or never be able to 
convince him. 


PeMe. ^Tea, tmc diej finr, bj fiich m coorfe die 
^ M^i^r^t (hall convince mch an ones €mfdemoi\ 
^ that nee feekes his eood, &c. 

TnaA. If a man thus bound be tent to a Cbmrcb 
to be healed in his cmfcienct^ either he is an Hmr- 
/iiri, or he is noL 

Admit he be : yet he difputes iny^^nr. as the poor^ 
tbeefe:' the Mmije diiputes with a terrible periecuting, 
Cat: who while (he feemes to play and gently tofle»4^«Ri 
yet the conclufion is a proud iniulting and devouring [g^^^ 
crueltie. as a Ck 

If no Hcretick but an innocent and (aithfull witncs JJ* *« 
of any Truth of Jefus ; difputes he not as a Lambe in the ^awUk 
Lyons paw, being fure in the end to be tome in pieces ? t true 

Peace. They addc : The cenfure this way proceeds ^^^^ ■• 
with Ttiortlnnver and blefTmg. wiih^a 

Truth. All power and blefling is from that blefled Lwnbc is 
Son of God, fi 56J unto whom all power is given " ^^' 
from the Father^ m Heaven and Earth. He hath 
promifed his prefence with his Mejfengers^ preaching 
and baptizing to the worlds end, ratifying in Heaven 
what tney binde or loofe on Earth. 

But let any man (hew me fuch a commijfion^ tnjlruc^ 
tion and promife given by the Son of God to Chili 
powers in thefe fpirituall affaires of his Cbrtjlian King-- 
dome and JVorJIjtp ? 

Peace. Laftly they conclude, " This courfe of firft 
fending the Heretick to be healed by the Church, 
takes away all excufe ; for none can fay that he is 

Eerfecuted for his Confcience, but for (inning againft 
is Confcience. 

> Jnfert comma for colon. 


278 The Bloudy Tenent. 

Truth. JefaM placing ooorc Nabotb before the 

Elders as a blafphemer of God and the King^ and 

PerfecQ. (anfti^Ing the plotted and intended murther with a 

dw« iwT ^^y 01 bumiliatton^ may fceme to take away all excufe, 

fo to be and to conclude the Blafpbemer worthy to be ftoned : 

^^^^ But Jebovab the God of Rccompences [ler. 51.) when 

he makes Inquijition for bloody will find both lefabtl 

and Abab guilty, and make the Dogs a fead with the 

fledi oi lefabel^ and leave not to Abab a man to piffe 

againft the wall ; for (as Paul in his owne plea) there 

was nothing committed worthy oi deatb : and againft 

thee, O King^ faith Daniel^ I have not linned [Dan. 

6.) in any Civill fa£t againft the State. 


Peace J^ I ^Heir eighth queftion is this; viz. What 
JL power Magidrates have about the gath- 
ering of Churches ? 

Firfl, the Magiftrate hath power, and it is his 
duty to incourage and countenance fuch perfons, as 
voluntarily joyn themfclvcs in holy Covenant, both 
by his prefence (if it may be) and promife of pro- 
tection, they accepting the right hand of fellow- 
(hip from other neighbour Churches. 

Secondly, he hath power to forbid all Idolatrous 
and corrupt Aflemblies, who offer to put them- 
felves under their patronage, and (hall attempt to 
joyne themfelves into a Church-eflate, and if they 
fliall not hearken, to force them therefrom by the 
power of the Sword, Pfal. loi. 8.* For our toler- 

' " Idolatry, Blafphemy, Herefy, vent- that dellroy the foundation, open con- 
ing corrupt & pernicious opinions, tempt of the word preached, prophana- 



7Af Bmtuff Aitnttim ^^79 

^ atine manj lUlinont in a Stmte in jfeftnU Chai^^ 
^hfi&ae the pronHcing of God^ mmy in dme not onlj 
^corrupt, leaven, divide, and to deftrojtfae peace 
1 57] ^* of the Churches^ but alio diflblve the contin- 
^ uity of the Stat^ efpecially oun whole wals are 
^ made of the ftones of the Churches ; it being alio 
^ contrary to the end of our planting in this part of 
^ the World, which was not only to enjc^ the pure 
** Ordinances, but to enjoy them all in purity/ 

'* Thirdly, He hath power to compell all men 
^ within his grant, to heare the Word,' for hearing 
'^ the Word of God is a duty which the light of 
^ Nature leadeth even Heathens to : The Ninivitcs 
^ heard yonab, though a ftranger, and unknowne 
•• unto them, to be an extraordinary Prophet, yonab 

7. And Eg/on the King of Moa6 hearine that E6uJ 

had a meffage from God, he rofe out of his feat for 

more reverent attention, yuJg. 3. 20. 

** Yet he hath no power to compell all men to 
** become members of Churches, becaufe he hath not 

power to make them fit members for the Church, 

which is not wrought by the power of the Sword, 
" but by the power of the Word : Nor may he force 

the Churches to accept of any for members, but 

thofe whom the Churches themfelves can freely 

approve of.* 

tion of the Lords day, difturbing the apmSUJ im the Sym^d si Csmhri/gt, kc 

peaceable adminiftration U exercife of Chap. xvii. 8. p. 29. Printed at Gmp- 

the worfliip & holy things of God, U ^rUtgi, by S G in New EMgUwd, >649. 

the like, are to be rellrayned, k pun- ■ See note, p. ti^fupra. 

ifh^J hv rivil authoritv." J PlMlf§rmi * See note. d. Ioj. fkhra. 


28o The BhuJj Tenent. . 

Truth. To the fir ft branch of this bead^ I anfwer. 
That the Magijlrate (hould encourage and counte- 
nance the Churchy yea and proteA the perfons of the 
Church from violence, difturbance, &c. it being truly 
noble and glorious, by how much the Spouje and 
^eene of the Lordyefus transcends the Ladies^ ^eens^ 
and Emfreffes of the Worlds in glory ^ beauty^ cbajlity 
and innocency. 

*Tis true, all Magijlrates in the world do this : viz. 
Incourage and protedt that Church or AJfembly of 
worjbippers^ which they judge to be true and approve 
of; but not permitting other confciences then their 
owne :' It hath come to paffe in all ages, and yet 
doubtleflfe will, that the Lord J ejus and His Siueene 
arc driven and perfecuted out of the World. 

To the fecond, That the Magiftrate ought to fup- 
prefle all Churches which he judgeth falle, he quo- 
^ teth PJal. loi. 8. " Betimes I will cut off the wicked 

" of the Land, that I may cut off all evill doers from 
** the City of Jehovah : unto which, he addeth foure 

Peace. Deare Truths firft, a word to that Scripture, 
fo often quoted, and fo much boafted of. 

Truth. Concerning that holy Land of Canaan^ 
Pfal. toi. concerning the City of yehovah, yerufalem^ out of 
.*^-^^^"J which King DtfW/hcre rcfolves [158 J to cut oft' all 
tingorthethe wicked and evill doers.' I (liall fpeakc more 
wicked, largely on the 1 1 Head or ^ejlion in the differences 
cximincd. between that and all other Lands. 

Lords ttble. * * • * Thofe whom the Cambridge PUtfirm^ zvii : 4. p. x8. 
church is to cad out if they were in» the ' Comma for colon. 

Tie Bbmif Temm. 281 

At prdent I an(Vrer» There is no holj Lend or CnTf 
of the LarJ^ or King of Skm^ See. but the Cimreb m 
Jffus Cbrifi^ end the King thereof^ according to 1 
Pet. 2. 9* Ye are a holy Natkn^ and Jerufakm is the 
holy people of God in the true proteffion of Cbrif- 
ttanity^ Heb. 12. GaL 4. & Rev. 21. Out of which J*^^ 
the ijord Jefui by his holy Ordinances, in fuch a ^^v-botS^T* 
ernment^ and by fuch gavermuri as he hath appointed, O^ mw. 
he cuts off every wicked perfen and evill doer. 

If C6nyi Je/ui had intended any difference ofplace^ 
Cities or Countries^ doubtlefle Jerufalem and Samaria 
had been thought of, or the Cities of Afia^ wherein 
the Cbrijlian Religion was fo glorioufly planted. 

But the Lordjefus difclaimcs 7^rii/i/tfw and Sama^' 
ria from having any refpedt 01 bolinejfe more then 
other Cities^ John 4. 

And the Spirit of God evidently teftifieth that the No difcr. 
Churches were in the Cities and Countries^ not ^hat?"'^^. 
the whole Cities or Countries were Gods holy Land, cities 
and Cities out of which all falfe worjbippers and fin« «?»« 
wicked perfons were to be cut. Rev. 2. & 3. « was be. 

The Dive/Is throne was in the City otPergamus, fore the 
in rcfpedl of the ftate and perfecution of it, and yct^"*"'"* 
there was alfo the Throne of the Lordjefus fet upLo/a* 
in His Church of worjl^ippers in Pergamus^ out ofjefui. 
which the Balaamites^ and Nicholaitans and every 
falfe worjhipper was to be cad, though not out of the 
City of Pergamus^ for then Pergamus muft have 
beene throwne out of Pergamus^ and the World out 
of the World 


282 The Bloudy Tenent. 


Peace./^ H that my head were ^fountaine^ and mine 

\J eyes Rivers of teares to lament my child-' 

ren^ the children oi peace and lights thus darkniug that, 

and other lightfbme Scriptures with fuch darke and 

. direfull clouds of blond. 

Truth. Sweet Peace ^ thy teares are feafbnable and 

precious, and botled up in the Heavens: but let me 

adde a fecond confideration from that Scripture: If 

that Scripture may now literally be applied to Nations 

and Cities in a parallel to Canaan and lerufalem (ince 

• ^^^1 ^^ Go/pel^ and this Pfal. loi. be literally to be 

j^^J^"" applied to Cities^ Tawnes, and Countries in Europe and 

tion of America^ not only fuch as aflay to joyne thcmfelves 

PiaJ. 101. ^j^5 ihcy here fpeake) in a corrupt Church eftatc, but 

fuch as know no Church eftate, nor GW, nor Chrijl^ 

^'ca every wicked pcrfon and cvill doer, muft be 

langed or ftoned, &c. as it was in Ifrael^ and if fo, 

how many thoufands and millions of men and women 

in the fcverall A'/;a'^//(?//?^j and ^^rr;////^;//j of the /A^^rA/ 

muft be cut off from their Lamls^ and deftroyed from 

their Cities^ as this Scripture fpeakes ? 

Thirdly, fince thofe pcrfons in the New EngliJIj 
, plantations accounted unfit for Church eftate, yet 
remaine all members of the Church of England^ from 
which New England dares not feparate, no not in 
their Sacraments (as fome of the Independents have 
publiflied*) what riddle or myjlerie^ or rzlYi^v fallacie of 
Sathan is this? 

' The views of the Independents were Houf^s of Parliament, &c./' publifhed 
given in ''An Apologettcal Narration^ in 1643, concerning which Williams 
humbly fubmitted to the Honourable publiflied his ** Queries of Highefl Con- 


The Bkmfy Teimd. 


Peace. It will not be ofience to etmriij to ^^kcJ^JJ.?*^ 
conjeOure: Fir(^ herein Uew England Cbnrebes^^^^^^ 
fecretl^ call their M^ber Wbere^ not daring inAnerict. 
America to joyne with their ownc Metiers c^*Wrenp^* P^ *" 
though unexcommunicatey no nor permit them to * 

wor(hip G^ after their confcienceiBy and as their 
Mother hath uught them this lecretly and filently^ 
they have a minde to doe, which publickly they 
would feem to difclaime^ and profefle againft. 

Secondly, If fuch members of Old EkglanJttiOMXA^Yht New 
be fuffered to enjoy their amfciences in New^ (how- EBglifli 
ever it is pretended they would profane Ordinances^^^'^^ 
for which they are unfit (as true it is in that naturall i\^f^ of 
perfons arc not fit for Spirituall worjbip) yet thisOW Eng. 
appears not to be the bottome, for in Old England -^^ ihVir"' 
the New Englijb joyne with Old in the mmi/lrations conMcn- 
of the tVord^ P^^y^^^Ji^ging^ contribution^ maintenance^ }^^ 
of the Minijlrie^ &c.) if I fay, they nioukl fet up„u^be!re 
Churches after their confcience^ the grcatnejfe and ww/- might ex- 
titudes of their owne Aifemblies would decay, and ^^^^^**^|.'' 
with all the contributions and i^^i/^/c'/^tf/ir^ of theiratlcailthe 
Minijlers^ unto which all or moft have beene forced. 8^5*^*5^* 

Truth. Deare Peace^ Thefe are more then con-^^n/)[f. 
jedtures, thoufands now efpie, and all that love the femblies & 

late limes, when we had no hopes of 
returning to our own country, we held 
communion with them, and offered to 
receive to the Lords Supper fome that 
came to vidt us in our exile, whom we 
knew to be godly, upon that relation and 
memberfliip they held in their parilh 
churches in England, they profeffing 
themfelves to be members thereof, and 


fideration," in 1644, and at about the 
fame time with the " Bloudy Tenent." 
They fay, «*As to the Church of Eng- 
land, we profefle before God and the 
world, that we do apprehend a great 
deal of defilement in their way of wor- 
fliip, and a great deal of unwarranted 
power exercifed by their church gov- 
ernors, yet we allow multitudes of their 

284 The Bloudy Tenent. 


roaintoi. purity of the worfliip of the living God (hould lament 
^^c. ^ "*^^ halting : I fliall adde this, not only doe they 
partially negledt to cut ofF the wicked of the Land, 
but fuch as themfelves efleemed beloved and godly 
have they driven forth, and keep out others wHicn 
would come unto them, eminently godly by their 
owne confeflion, becaufe differing in confcience 
160] and worfhip from them, and confequently not 
to be fuffered in their holy Land of Canaan.* 

But having examined that Scripture alledged, let 
us now weigh their Reafons. 

Firft (fay they) the not cutting off by the fword, 
but tolerating many Religions in a State would pro- 
voke God : unto which 
^rift I anfwer, firft (and here being no Scripture pro- 

{p^.°^duced to thefe Reafons^ fliall the fooner anfwer) that 
all Rciig- no proofe can be made from the Injlitutions of the 
ions but Lord Icjtis that all Religions but one are to be cut 
lo^bc^c^t off by the Civill Sivord; that Nationall Church in 
o^by the that typicall Land of C^/r/i^n being aboliflied, and 
Sword ^^^ Cbrijlian Commoniveale or Church inftituted. 
A bloudy Secondly, I affirme that the cutting off by the 
mother. Sword Other Conjciences and Religions is (contrarily) 

' The reference to his own baniftiment had been fent home to England from 

and to their refufal to allow the Prefby- Salem in 1629 tor fetting up feparate 

terians to come to New England and let worfhip according to the Book of Com- 

up another form of Church-government mon Prayer. Morten* s Mfmorialt^, 148. 

(p. 21 5; is obvious. In the previous fen- Williams arriving in Salem but little 

tences where allufion is made to mem- over a year afterward muft have heard of 

bers of the Church of England being it, and his mind, with the opinions about 

** fuffered to enjoy their own confciences religious liberty then growing in it, mull 

in New England " and *' to fet up have been prepared to be imprefl'ed by 

churches after their confcience/' Wil- fuch a tranfa£lion, in which men of 

liams may poilibly have had in mind the (landing received treatment fo fimilar to 

cafe of John and Samuel Browne* who his own. 

TieBkm^Taaif, efts 

moft provoking unto God, expreflelj aninft hb win /■ 

concerning the Tarei Mattb. 13. u 1 have bdbre 
proved ;' as alTo the bloudjr motoer o£ iD tbofe mon- 
ftrous mifchiefes (where fuch cutting off u u&d) both 
' to the/hu/es and icdiei of men. 

Thirdly, let eonfeiemct snd experUuce fpeake how 
in the not cutting off their many RfSptmi, it hath 
pleafed God not only not to be provoked, but to 
profper the ftate of the united Provinces our next 
neighbours, and that to admiration.' 

Peace. The fecond reafou is, fuch tolerating would 
leaven, divide and dcffrov the peace of the Churches. 

Truth.- This mud alio be denied upon fo manyChrfb 
former Scrhturei &; Reafons produced, proving the^'***^ 
power of the hwd leftu, and the fufficicncle of his moil p^ 
Spirituall power in his Cburcbt for the purging forth nfun. 
and conquering of the leaft evill, yea and for the 
bringing every thought in fubjedion unto Cbrifi lej'u, 
2 Cor. 10. 

I adde, they have not produced one Scripture, nor chrift far- 
can, to prove that the permitting of leaven of fallc^j^'*'''! 
dotlrine in the World or Chill State, will leaven the^,^J^ 
Churches : only we finde that the pcrmiirion of leaven mtt inm 
in perj'ons, doSrines or praSlces in the Church, that'" ''*• 
indeed will corrupt and fpread, 1 Cor. 5. & Gal. i-^aib. not 
but this Reafen uiould never have been allcdged, torb'd «• 
were not the particular Churches in New E-tigland,^^^^ 
but as fo many implicite Parijb Churches in one in the 
implictte National! Church. \v«M. 

< See Chapter 17. that related to. trade, her flitefmcn were 

" In ihii igg y 171I1 ceniLiryj the ' 

286 The Bloudy Tenent. 

Peace. Their third Reafon is, it will* diflfolve the 
continuity of the State, efpecially theirs, where the 
'walls are made of the ftones of the Churches. 
16 1 ] Truth. I anfwer briefly to this hzvc ajirmat ion 
thus, that the true Church is a wall fpirituall and 
myfticall. Cant. 8. 9. 

Then confequently a falfe Church or Company is 
a falfe or pretended ivall^ and none of Chrijls. 

The civill State^ Power and Government is a civill 
wall^ Q?r. and 

Laftly, the walls oi Earth or ftone about a City 
are the naturall or artiflciall wall or defence of it. 
TTicWtli, Now in confideration of thefe foure wals I dcfire 
difcuffc'd? ' *^ may be proved from the Scriptures of Truths how 
the {zKcJpirituall wall or company of falfe worjhip- 
pers fuffred in a City can be able to deftroy the true 
Cbrijlian wall or company of beleevers. 
A rpirit. Againe, how this (zMc fpirituall wall or falfe Church 
uali wall permitted, can deftroy the civill wall^ the State and 
properly Government of the City and Citizens^ any more then 
impiirc it can dcftroy the naturall or artijiciall wall of earth 
'^^ "^'^^ or ftone. 

Spirituallmzy itiivoy fpirituall^ if a ftronger and vic- 
torious, h\Mfpirituall cannot reach to artijiciall or civill. 
Peace. Yea but they fcare the falfe fpirituall wall 
may deftroy their civilly becaufe it is made of the 
ftones of Churches. 

Truth. If this have reference to that pradtice 
amongft them, viz. that none but members of 
Churches enjoy civill freedome amongft them (ordi- 
narily) in imitation of that Nationall Church and 
State of the Jewes^ then I anfwer, they that follow 


Mtfes Cbmrcb am/Htrntim) which the Ntm Bagl^ 
by fuch t prance impltcitelT doe) maft oeale to pn- 

tend to the Lord Jwu CAnM ind hii n 
Secondly, we fliafl finde Uwfiill i 

idly, we fliall finde kwfiill dviff States bochj^ 
before and fince C6r^ Itfms, in which we finde doCcmi 
any tidings of the true Gtd our [or] Cbri0. 

Lallly, their chill New EMgitfit State fiamcd oot; 
of their Cimrcbet may yet ffamd, fubfift and floorifli,, 
ahhough thnr did (as by the wtml of the Xjrv/thqrMM«. 
ought) permit either yewes or Tarkes or Atakbrif" 
tiattt to live amongft them fubjed unto /Ana* CmB 


/*««./^Ne branch more, viz. the third remaines 
\J of this Head, and it concerns the hear- 
ing of the Word, " unto which (fay they) all men are 
" to be comj>elled, becaule hearing of the [162} word 
" is a duty which even Nature leadcth Heathens to : 
" for this they quote the praifticc of the Ninevites 
" hearing lonah, and Eglon (King of Moab) his riling 
" up to Ebuds pretended meflage from God, Judg. 3. 

Truth. I muft deny that pofltion : for light of Hari«g 
Nature leadeth men to heare that oncly which Nature '^''™*'^ 
conceiveth to be good for it, and therefore not to _ 
heare a MelTenger, Minifter or Preacher, whom con- rI^qb 
fcience perfwades is a falfe mejfenger or deceiver^ and p«fcr» h» 
comes to deceive my foulc, as Millions of men andp^JI,,^ 
women in their fevcral) refpcdlive religions and con- Miniiien 

288 The Bloudy Tenent. 

Jonihi Secondly, as concerning the infiances^ lonab did not 

loSc Nm^on^pc^^ ^he Ninevites to heare that mejfage which he 
evites, and brought unto them. 

In^^of hir Befidesthe matter oi compulfion to a conftant tiwr- 
zneflkge Jbtp of the word in Church ejiate (which is the Sluef^ 
examined, iiofj) comcs not ncare lonabs cafe. 

Nor did Chriji Jefus or any of his Embajfadours (b 
pradtice : but if perfons refufed to heare the com- 
mand of the Lord lefus to his Meflcngers was oncly 
to depart from them, (baking off the duft of their 
feet with a denunciation of Gods wrath againfl them. 
Math. lo. ^£1. 14. 
Eglon his Concerning Eglon his rifing up : Firft, Ehud com- 
to Ehuds Polled ^^^ ^hat King either to heare or reverence, 
meflage* and all that can bee imitable in Eg/on, is a voluntary 
examined, j^^j willing reverefice which perfons ought to exprelie 
to what they are pcrfwaded comes from God. 

But how doe both thefe inftances mightily con- 
vince and condemne themfelves, who not onely pro- 
fcflc to turne away from, but alfo perfecute or hunt 
all fuch as (liall dare to profefle a Minijiry or Church 
eftate differing from their owne, though for perfonall 
godlinejfe and excellency of gifts reverenced by them- 

Thirdly, to the point of compuljion : It hath pleafed 
the Lord lefus to appoint a twofold Miniftry of his 
A twofold Firft, for unbeleevers and their converjion^ accord- 
'Tc^r^ ing to Math. 28. 19. Marc. 16. 15, i6. and the con- 
convert- ' ftant pradtice of the Apoftles in the firft preaching 
ing and of the Gofpel. 
ceding. Secondly, a Miniftry o( feeding and nourijhing up 

The Bh Uf Ttmat, sSy 

fiich u ire amteiUi ind bnnfilit into Clwnrf gCtfOr, 

according to B.fbef. 4. €fr. Now to neitbcr.ttf dide 
doe wc finde any compulfion appoioted bj the Lfn/ 
Zyif/. or praAifra by inj of his. 
103] The compulfion preached and praAifed in Itevt 
£»rf/aW, a not to the hearing of that Jtfflijibj lent Ibrth 
to convert unbelcevers, and to conltitute Cbmxbetx 
for fuch a Miniftry they praAife not but to the hear- 
ing of the word of e£ficatkm, exbartatim, eaifiUtim, 
dilpenced onely in the Cbitrchetoixotrftnfpers: I ^PP^Jt 

VVhcn Paul came firfl to Cormtb to preach Con0 
lefutf by their Rule the Magiftrates of Ctrmtb ought 
by the Sword to have compelled all the people of 
Cormtb to heare Paul. ■ 

Secondly, after a Church of Cir^ was gathered^"*"* 
(by their rule) the Magiftrata of Cormtb ought to^^n^^ 
have compelled the people flill (even thole who had palfiM. 
refufed his Doctrine, for the few onely of the Church 
embraced it) to have heard the Word (till, and to 
have kept one day in feven to the Cbrijliant God, and 
to have come to the Cbriftians Church all their dayes. 
And what is this but a fetled formality of Religion 
and IVerJhip, unto which a people are brought by the 
power of the fword ? 

And however they affirme that peribns arc not to^^** 
be compelled to be members of Churches, nor the forcing 
Church compelled to receive any : Yet if peribns bethnr fofc- 
compelled to forfake their Religion which their J^^j^^j 
hearts cleave to, and to come to Church, to the toor- their due* 
Jhip oi the Word, Praytrs, Pfalmes, and CoJitriha-Y^T'=^ 

290 The Bloudy Tenent. 

ligion (as thcy (hall be auiet all their dayes, without the inforc- 
ih^ foree^'^g them to tne pradlice of any other Religion ? And 
the people if this bee not (b, then I aske, ^Vill it not inevita- 

then to be 

^blv follow, that they (not onely permit, but) entorce 

ot no re- ^ . I ^ ' A •• • ' * n n i_ • » ^ 

ligion all people to bee of no Religion at all, all their dayes r 
theirdayes This toleration of Religion, or rather irreligious 
compuljion^ is above all tolerations monilrous, to wit, 
to compell men to bee of no Religion all their dayes. 
I delire all men and thefe worthy Authors of this 
Modell, to lay their hands upon their heart, and to 
confider whether this compuljion of men to heare the 
Word^ (as they fay) whether it carries men, to wit, 
to be of no Religion all their dayes, worfe then the 
ver}^ Indians^ who dare not live without Religion 
according as they are perfwaded. 

Ladly, I adde, from the Ordinance of the Lord 

yefus^ and pradlice of the Apoftles (Adls 2. 42.) 

where the Word and Prayer is joyned with the exer- 

cife of their fellowjhip^ and breaking of Bread ; in 

which Exercifes the Church continued conftantly : 

TheOrillthat it is apparent [164] that a Civill State may as 

Stite cin lawfully compell men by the civill /word to the 

lawfully breaking of breads or Lords Supper, as to the IVord 

compell or Prayer^ or Felloujhip, 

fdcnceTof ^^^ ^^^» ^^^y ^^^ ^'^ ^^ ^^^ ^^^^ nature, Ordi- 
men to nances in the Church (I fpeake of the feeding Minify 
Church to /^/j, \^ the Church, unto which perfons are compell'd) 
\Vo7d, ^ ^"d Church It^orjhip. Secondly, every conjcience in 
then to the ll^orld is fearfull, at leaft (liie of the Priejis and 
^h^Sa^ Minijlers of other Gods and Worjhips, and of holding 
mcnts. Spirituall fellowfliip in any of their Services, Which 
is the cafe of many a Soule, viz. to queflion the Min- 
isters themfelves, as well as the Supper it felfe. 

7^ BimJit ^tmati^ 



PMtfT.T^Bare Trmtl^ Thti preffing of men to the 
JL/ Spirittttll Battels of Clinft Jcfm^ u the 
ctuie why (as it is commonly with preft Sooldiers) 
that (b many thoulands flie in the day of BatteHL 
But I prefent you with the 9. C^ftion, vm. - 

What power the Magiftrate bath in providing of 

Church-Officers ? 
«" Firft (fiiy they) the Election of Church officers 
^ being the proper Ad of the Church, therefore the 
'^Magiftratc hath no power (either as Prince or 
** Patron) to aiTumc fuch power unto himfelfe. When 
Chrift fends to preach by his fuprcmc power, the 
Magiftrate may fend forth by his power fubordinatc, 
to gather Churches, and may force people to heare 
them, but not invefl them with office amongft them. 
"Secondly, the Maintenance of Church-officers 
being to arife from all thofe who are ordinarily 
taught thereby [GaL 6. 6.) hence it is the dutie of 
the Civill Magiftrate to contend with the people, 
as Nebemiab did,' cbap. 13. ver. 10. 11. who doe 
'^negledl and forfake the due maintenance of the 









I •« 

Not only Members of Churches, 
bvt sH ibst sre tsMghi im the H'§rd^ are 
to contribute unto him that teacheth in 
all good things. In cafe that Congrega- 
tions are deteAiTe in their contributions, 
the Deacons are to call upon them to do 
their duty : if their call fufficeth not, 
the church by her powr is to require it 

powr through the comiptioa of soi, 
doth not, or caftot attaine the cad, the 
Magiftrate u to fee miniftry be daely 
provided for, as appcares from the cooi- 
mended example of Nehemiah. The 
MagiArates are nurfing fathers & Barfing 
mothers, & ftand charged with the cvf- 
todr of both Tables &c.** CMmkrUit 


The Bloudy Tenent. 

*' Church of God, and to command theni to give fuch 
portions for the maintenance of Church officers, as 
the Gofpell commandeth to be offered to them 
freely and bountifully, 2 Cor. 9. 5, 6, 7. According 
as Heztkiab commanded the people to give to the 

" Priefts and Levites the portions appointed by the 

" Law, that they might be incouraged in the Law of 

*• the Lord, 2 Cbron. 31.4. 

Thirdly, the furnidiing the Church with fet offi- 
cers, depending much upon eredling and main- 
tenance of Schooles, and [165] good education of 
youth : and it lying chiefly in the hand of the 
Magiftrate to provide for the furthering thereof, 
they may therefore and (liould fo farre provide for 
the Churches, as to eredt Schooles, take care for 

'' fit Governours and Tutours, and commend it to all 
the Churches, if they fee it meet, that in all the 
Churches within the Jurifdidlion once in a yeare, 
and if it may be, the Sabbath before the Generall 

** Court of Eledlion, there be a Free-will offering of 
all people for the maintenance of fuch Schooles : 
And the monies of every Towne fo given, to be 
brought on the day of Eledtion to the Treafurie of 
the Colledge, and the monies to be difpofed by fuch 

" who are fo chofcn for the difpoiing thereof. 

Truth. In the choice of officers, it is very obfcure 

what they mean by this fupreme power of Chrift 

Jcfus fending to preach. 

We know the Commiffion of the Lord Jefus to 

his firfl MefTengers to goe into all Nations to preach 

and gather Churches, and they were immediately 

fent forth by him : but Mr. Cotton elfwhere holdeth, 



Tbe Bkmfy Teimd. 


that there is now extant no immedttte MhMrj fifom * 
Cbrifi^ but meJiaie^ that is, from the Ctmreb.* 

Let us firft fee how they agree with themfelves^ 
and fecondly how they agree with the Magifrraie in 
this bu fines. 

Firft, if they hold % fending forth to preach by ^.^^ 
Chrifts fupreme power, according to Maib. 28. Mark"^^^^ 
1 6. Ro9ft. I o. they muft necei&rily grant a time, when comrmhit . 
the Qburcb is not, but is to be conftituted out of the J^'^^^ 
Nations and Peoples now converted by this PreacbiHr:Sk^^ek 
whence accordmg to the courfe of Scrtpturt^ ^^^^'S^iL 
nature of the IVorke^ and their own Grant in this®^ 
place, it is apparent that there is a Miniftery before 
the Cburcb^ gathering and efpoufing the Church to 
Qbrijl: and therefore their other Tenent muft needs 
be too light, viz. that there is no Minijlry but that 
which is mediate from the Qburcb. 

Peace. Blefted Trutb^ this dodlrine of a Minijlry 
before the Qburcb^ is barjb and deep^ yet moft true^ 
mod Jweet: Yet you know their Ground^ that two 
or three Godly perjons may joy ne themfel ves together, 
become a Cburcb^ make officers, fend them forth to 
preachy to convert, baptize, and gather New Cburcbes. 

Trutb. I anfwer, firft we find not in the firft injii^ 
tution and patterne^ that ever any fuch two, or three. 

* We have failed to dtfcover any pre- 
cife expreflion of this fentiment in any 
of Cotton's works publiflied before this. 
In his Anfwer^ p. 82, Pub, Nsrr, Club^ 
ii: 135, he fays, "The Power of the 
Minifleriall Calling is derived chieflv 
from Chriil, furnilhing his fervants with 


who obfcrving fuch whom the Lord bach 
gifted, doe ele£l and c^ill them forth to 
come and helpe them.'* In 7bt Wmj tf 
tbe Cburcbes, p. 39, he fays, ••The 
Church hath not sifoiute power to choole 
whom they lill, but minifterUU power 
onely, to chdofe whom Chrift hath 

294 The Bloudy Tenent. 


or morcy did gather and conftitute themfelves a 
Qburcb of Cbrip^ without a Mini/hie Cent [166] from 
GoJ to invite and call them by the IVord^ and to 
receive them unto fellowjbip with God upon the 
Xoprefi- i-eceiving of that tVord and Meffage: And therefore 

invpcoplc ^^ "^^y ^^^ ^^^'' b^ quaeried how without fuch a 
inthcGof. Miniftrj' two or three become a Church? and how 
pell con- ^Yic power of Chrift is conveyed unto them ; Who 
githcfing cfpoufcd this people unto J ejus Cbriji^ as the Qburcb 
ihcmfcivci at Qorintb was elpoufed by Paul^ 2 Cor. 11.? If it 
fomc°Mcf.^^ faid themfelves, or if it be faid the Scriptures, let 
fcngerfent one in (lance be produced in the firft patternes and 
^^^^"^^ pr apices of fuch a Pradtice. 

fcft xhofc It \i2L^ been generally confeft, that there is no 
ends, comming to the Manage feajl without a MeJ/enger 
inviting, fent from God to the Soules of men, Mattb. 
22. Luc. 14. Rom. 10. 

We finde when the Tbejfalonians turned to God 

from their Idolls to ferve the living and true GW, 1 

Tbejfal. 1 . 9. it pleafed God to bring a IVord of Power 

unto them by tne mouth of Paul in the fame place. 

Peace. You know (deare Trutb) it is a common 

plea, that Gods people now are converted already, 

and therefore may congregate themfelves, &c. 

Trutb. Two things muft here be cleered : 

Profcflcd * Firft, doth their converjion amount to externall 

publiquc turning from Idolls^ 1 Thelf. i . 9. befide their intcr- 

Ts'^noron""^" ^^P^ntance, Faitb, Love, &c. Secondly, who 

ly from wrought this coHverJion, who begot thefe Children ? 

^"°"/i . (^^^ though the Qorintbians might have ten thoufand 

thc'fccond Teacbers, yet Paul had begotten them by the Word. 

Tabic in 'Tis true (as Mr. Cotton himfelfe elfcwhere acknow- 

The Bloiufy Ttnent. 


Icdgeth) Gad fendcth many Preacben in the way of j*^"^ 
his providence (even in Babel myfticall) though not ,J|!^"bi, \ 
according to his Ordinance and Infiiiutisn : So evenfrom &Ub - 
in the wUderneffe {Rev. 12.) Ged provideth for the"^'P 
fuftcntation of the woman. Rev. 12. by which pr»- 
vifion even in the moft Popijb timet and places, yea 
and by mol^ falfe and Popijb callings (now in this 
lightfome Age confeft fo to b«) Gi>d hath done great 
things to the peribnall corrverjion, confolalion, zndj'al- 
valioii of his people. 

But as there feems yet to be defircd liich cen^itu-^"_ . 
lien of the Cbrijiian Cburcb, as the tirft injiitulion and am.i^'\ 
patterne calls for: So alfo fuch a calling and convert- b<-ottc^ 
ing of Gods people from Anticbrijtian td&ls to 'hc**^""* 
Cbrijiian H'vrjbip: And tJicrctbrc iijch a Minijirj \„^ \,^ 
(according to the firft patterne) fent from Qhrtjl^^''^ 
Jefus to renew and reftorc [167] the Werjbtp and^**,^!^ 
Ordinances of God in Cbrijl. pmeme. 

Laftly, if it fhould be granted that without a Min- 
ifiry fent from Cbrifi to gather Cburcbes, that Gods 
people in this Country may be called, converted Uom 
Anticbrijlian Idollt, to the true ^eorjbip of God in the 
true Cburcb edate and Ordinances, will it not follow 
that in all other Countries of the World Gods EleAThcme 
muft or may be fo converted from their fcveral!?^T^*«. 
rcfpeftivc felfc worjbips and Idolatries, and brought fe™{^ 
into the true Qbrijlian Cburcb cftate without fuch atiut nm- 
Minijlry fent unto them ? Or are there two «"^"Mimh"<«. 
appointed by the Lord JefuSt one for this Country, dirndl 
and another for the reft of the Pf^orld? Or laftly, if 
two or three more < without a Minijlry) (hall arife 

296 Xbe Bloudy Tenent. 

whether thofe.two or three, or more[,] muft not be 
accounted immediately and extraordinarily ftirred up 
by God^ and wht i ler this be that fupreme power of 
Cbriji *Jefus (which they fpeake of) fending forth 
. two or three private perlons to make a Qburcb and 
Minijlcrs^ without a true Minijiry of Cbriji lefus firft 
fent unto themfelves? Is this that commtfjion (which 
all Minifters pretend unto) Mat. 28. 19. G?r. firft, in 
the hands of two or three private perfons becomming 
a Cburcb^ without a mediat call from which Qburcb 
(fay they) there can be no true Minijiry^ and yet alfo 
confcflc that Cbriji fendeth forth to preach by his 
fupreme power \ and the MagiJIrate by his power 
fubordinate to gather Churches ? 


Peace.'yj^Oyx have taken great paines to (hew the 
jL irreconciliableneflc of thofe their two aflcr- 
tions, viz. Firft, there is now no Miniftry (as they 
fay) l3ut what is mediat from the Church, and yet 
fccondly, Chrift Jefus fends Preachers forth by his 
fupreme power to gather the Church: I now wait 
to hcarc, how, as they ** fay, the Magiftrate may fend 
" forth by his power fubordinate to gather Churches, 
" enforcing the people to hcare, &c. 

S'iftmJ '^'^^^^^^ ^^ ^^^""^ ^^ ^ Minijiry fent forth by Cbrijis 
not^be"'* fupreme ^o'Z£;rr; and a Minijiry fent forth by the Mag* 
trufted ijlrates fubordinate power to gather Churches, I aske 
^^IjJ**^*^^"what is the difference between thefe two? Is there 
Churches, any gathering of Churches but by that commijion^ 
Mat. 28. Teacb and baptize? And is the civili Mag* 

^ • 

The Bbtufy TeiteMt. 297 

i/lrate [168] introfted with t power from C&r^ u 
his Deputy to give this c^mmi^a^ and (b to (end out. » 
Minifters to preach and baptize ? 

As there is nothing in the T(^ament of C&r^ con- ^^^ 
cerning fuch a delegatim or affignment of fuch power iii^'a..^ 
of Chrift to the croiW Magifirate : So I alio ask, fincemore the 
in every free State civiU Magifiraies have no niore j^^^^^ 
power but what the peoples of thofe Siaies^ Lamli fnm 
and Countries betruft them with, whether or no (by f^^ ^ 
this meanes) it mud not follow that CAri/l lefus hath^'l^'^ 
left with the Peoples and Nations of the World, hbceire their 
Spiritual! Kingly power to grant commiifions andP^^^* 
fend out Minifters to themfelves, to preach, convert 
and baptize themfelves ? How inevitably this followes 
upon tneir conclu(ion of power in Magiftrates to fend, 
&c. and what unchriftian and unreafonable confe- 

Siuences muft flow from hence, let all confider in the » ^^ . 
care of Qod. (a ch^roi^ 

lehofapbats fending forth the Levites to teach in "7-)« fig- 
ludah^ &c. as they alledge it not; fo elfewhere itJJIj^^^'j^ 
(hall more fully appeare to be a type and flgure ofjefusinhit 
CAri^ lefus the only King of his Church providing ^•*"''^'* 
for the tecding of his Church and People by his trucclvm 
Cbrijlian Priejts and Levites^ viz. The Minijlry which Magiftme 
in the Go/pel he hath appointed. ^^^^ 


Pr^r^.T 7T 7E have examined the Miniftry, be 
V V pleafed (deare Truth) to fpeake to 

the (ernnii hranrh of this heaii. nnv,. the mainfenanre 

298 The Bloudy Tenent. 

out the Minifters maintenance from all that are 
taught by them» and that after the patterne of Ifrael, 
and the argument from i Cor. 9. Gal. 6. 6. 

Truth. This theame» Wz. concerning the main- 
tenance of the Priefts and Minifters ot worfliip, is 
indeed the Apple of the Eye, the Dianab of the 
Dianab\ &c. yet all that love Chrift Jefus in (incerity, 
and foules in and from him will readily profefTe to 
abhorre filthy lucre {Tit. i .) and the wages of Balaam 
(both more common and frequent then eafily is dif- 
Gil. i. 6. To that Scripture Gal. 6. 6. Let him that is taught 
in^thr* ^'^ ^^ Word make him that teacheth partaker of all 
roaimc his goods : I anfwer. That teaching was of perfons 
ihc Mm^ c^'^vcrtcd, beleevers entred into the Schoole and 
iilryex. Family of Chrift the Church, which Church being 
amincd. 1 69] rightly gathered, is alfo rightly inverted with the 
poiver of the Lord JefuSy to force every foulc therein 
by fpirituall ^weapons and penalties to doe its duty. 

But this forcing of the Magijlrate is intended and 

pradlifed to all forts of perfons without as well as 

within the Churchy unconverted^ naturall and dead in 

(inne, as well as thofe that live, and feeding enjoy the 

benefit of fpirituall food. 

Chrift Now for thofe forts of perfons to whom Cbrijl 

%^2Tx^^^f^^ fends his Word out oi Cburcb eftate, lewes or 

a nuintc- Gentiles^ (according to the Parable of Matb. 1 3. bigb- 

??"^..®f^ 'voay hearers^ Jlony ground^ and tborny ground hearers) 

ten from ^ee ncver hnde title ot any maintenance to bee 

the uncon- cxpedlcd, leaft of all to bee forced and exadled from 

^'^"^j^"^ them. By civill power they cannot be forced, for it 

iag. is no civill payment or bufinelTe, no matter of Cafar^ 

* Of the Epheiitni. A6b ziz : 28. 

T6e Bkmfy Temmt. 999 

bat c on cerning Gtd: nor hwJpiritmsB f twer , irfiidt 
hath nothing to doe with thofe which are wichom; 
I Ccr, 5. 

It is realbmble to ezpcft and demand of fudi ai 
live within Ac Mate t ctvUl mmhuaiMKet cl[ lAmr civili 
•fficerSf and to force it where it b denyed. It is rea- 
ionable for a SeboaU-mm^er to demand his recom- 
pence for his hibour in his Scbrnki but it b not 
reafonable to ezped or force it from^rMtges^ etifmies, 
rehtls to that City, from luch as come not within, or 
elfe would not bee received into the Scbmk, What 
is the Ctmrcb ofCbriJt Jefm^ but the City^ the ScbmU, 
and Family oiCbrift f the OJ!cert of this City^ Scbeaie, 
Famify, may reaibnably exped maintenance from 
fuch [as] they minifter unto, but not from ftrangers, 
enemies, &c. 

Peace. It is moll true that iinne goes in a h'liie, Tkcy Am 
for that teneitt that all the men of the icorU may bce***'P* 
compelled to hcare CAriJ preach (and enjoy theJI^, 
labours of the Teacher as well as the Cburcb it felfe) compen 
forceth on another alfo as evill, viz. that they Should |^*V~^ 
alfo be compelled to pay, as being moll equall andtheirhMi> 
reafonable to pay for tncir converlion. '"'^ 

Truth. $ome ufe to urge that Text of Luc. 1 4. Lo" _ ,^ 
Compell them to come in.' Compell them to MajiCamfca 

• Augufliae fell inlo tKii fiire interpre- in viit tt in fepUnu, id ell in kKTcfibai 

tition in ulvociting (he coercion of & inrckirmdibuicoguntar ininre." Ep. 

hereiici. " In iltii ergo, ijui leniter pri. td Bonifadum, i8{. 0^<r4,Min. iii65J. 

mo iddufii funi, complcu eft prior obe- " Puiu ncrainem deberc cogi *d jaC- 

dienria : in iftii tuiicm, qui coguniur, ttiiim, cum legai piiremfamiliu diiiflc 

inobtdicntii coircetut. Quipropitr fi ftrvij, i^nit/it^iir lavftrriiii t'gilt iw- 

ponllite quiro ptf rtliK'oncm »c fidem Irtrtf" Ep. »d Vinccn[ii " 

300 The Bloudy Tenent. 

them, cx- ^f^y thc Papiftsi) compell them to Church and Com- 

■"'^^^ mon prayer, fay the ProteJIants : Compell them to 

the Meetings fay thc New Englijb. In all thefe com^ 

pulfions they difagree amongft themfelves: but in 

this, viz. Compell them to pay[;] in this they all 

of com. There is a double violence which both Errour and 

puifion. Falfhood ufe to the foules of men. 

Morill 1 70] Firft, morall and perfwafive, fuch was the per- 

•°*^ fwahon firft ufed to lofepb by his Mijiris: fuch was 

the perfivafions of Tamar from Ammon : fuch was 
the compelling of ^^ young man by the Harlot, Prov. 
7. (bee caught him by her much (zivt fpeech and 
kijfes. And thus is the whole world compelled to 
the worfliip of the Golden Inmge^ Dan. 3. 

Civill The fecond Compulfion is civilly fuch as lofephs 

CoropuJ. Miftris began to pradlife upon lofeph to attaine her 

^^^ whoriih defires. 

Such as Ammon praftifed on Tapnar to fatisfie his 
brutifli luft. 

And fuch was Nabucbadnezzars fecond compulfion, 
his fiery Furnace, Dan. 3. and myfticall Nabuchad* 
nezzars killing all that receive not his marke. Rev. 1 3. 

Cilrin alfo follows Augudine and fuf- Bayle ufcd this text for the title of his 

tains the argument for periecution drawn book Contraim-Us dW/ttrer, in which 

fron ^Jspaflage; **Intereanon improbOy more diref^ly than in his DiAionary he 

quod Auguilinus hoc teftimonio fsrpius advocates religious toleration. " At the 

contra Donaiidas ufus eft» ut probaret, beginning of this work Bayle difclaims 

priorum principum edif^is ad veri Dei any intention of entering into a critical 

cultum et fidei unitatum licite cogi prz- examination of the paflage that he had 

fra^os et rebelles: quia, etfi voluntaria taken as his motto. His refutation of 

e(l fides, videmus tamen, iis mediis utili- the perfecutor's interpretation rells not 

ter domari eorum pervivaciam, qui non on any detailed criticilin, hut on a broad 

nifi coafti parent.'* CemmeKiarii, in Uce^ and general principle." Lecky« Ratio/i' 

torn, ii: 43. . a/t/m m Ettroptt ii: 66. 

The B/outfy l.-nent. yn 

The firft fort of thefe violences, to wit, by power-T^'Min- 
fuH argument and perrwafion, the Mirtijlers of thec^nV 
Go/^^/ alfo ufc. Hence all thofe powerfull perfwa-Jefui com- 
fions of V/ifcdomes Maidens, Pro. 9. Hence (faith P*"^;|;"J^'' 
Paul) knowing the terrour of the Lord, we perfwadcfword 
men, 2 Cor. 5. and pull feme out of :hc fire, faith 'hemhit 
lude: fuch muft that compuijion be, Luc. 14.172. the^'^^^'j,"^*^ 
powerfull perfwafions of the tyorJ, being that two-fB-ord'of 
edj-ed fword comminir out of the mouth of Ci>ri/l'^^,^P''"^ 

r ? • 1 ■ m ■ 'Tj 1- r I - • "It" '»'<» 

Jejuj in his true Mintjten lent rortn to invite poorc^dgj,, 
finners to partake of the Feaft of the Lambe of God. 
The civill Minifters of the Commonwcalc cannot be 
fent upon this bujineffe with their civill weapons and 
compulfions, but xhejpirituall Minijler of the Gojpel 
with his fpirituall Iword of Cbrifis mouth, a fword 
with two edges. 

But more particularly the contributions oi ChriJisTtMmtXm- 
Kingdome are all holy and fpirituall, though confift- |^M7„*t 
ing of materiall earthly yif^^mcr, (as is Water inciyrpirit- 
BaptiJ'me, Bread inA Wine in the Supper) and joyned"""- 
with prayer and the Lords Supper, A£l. 2. 42. 

Hence as Prayer is called Gods Jacrifice, (o arc thcNuunll 
contributions and mutuall fupplyes of the Saints, /izf-""""" " 
ri/ices, P&il. 4. ,„,y „„, 

Hence alfo as it is impolTiblc for naturall men toftip nor 
bee capable of Gods werjhip, and to feed, be nour- ™'"" 
iihed and edified by any fpirituall ordinance, no more 
then a dead cbilde cznJ'ucAe the breaft, or a i^ad man 

So alfo is it as impofliblc for a dead man yet lodged 
in the grave of Nature to contribute fpirituallv 1 1 

302 The Bloudy Tenent. 

I queftion not but natural! men may for the out- 
ward Z&, preachy P^^y% contribute^ &c. but neither are 
^ - they worftiippers fuitable to him [171] who is a 
Spirit {lohn 4.) nor can they (lead of all) bee forced 
to worHiip or the maintenance of it, without a guilt 
of their hypocrifie. 

Peace. They will fay, what is to be done for their 

Truth. The ApoJIles (whom wee profeflc to imi- 
tate) preached the tVord of the Lord to unbeleevers, 
without mingling in nvorjhip with them, and fuch 
Preachers and preaching, fuch as pretend to be the . 
true Minijlry or Chriji^ ought to be and pradlife : 
Not forcing them all their dayes to come to Church 
and pay their duties^ either fo confelling that this is 
their Religion unto which they are forced : or elfe 
that (as before) they are forced to be of no Religion 
all their dayes. 
?h^'.'*r^' The way to fubdue Rebels is not by correfpondence 
bvcompli-^^d coffwmnion with them, by forcing them to kecpe 
ince, but the City ll^atcheSy and ^^y fejfements^ &c. which all 
rcfiiUncc. ^^^y j^^ pradlifed (upon compulfion) treachcroufly, 
the firft work with fuch is powerfully to fubdue their 
judgments and wills, to lay downe their weapons^ and 
yecld willing fubjedtion : then come they orderly into 
the City, and fo to Citie priviledges. 


Peace. Yyiaczt^ you now (deare Truth) to difcufTe the 
JL Scriptures from the Old Tejiament^ Nehem. 
13. and 2 Chron. 31. 

Tie BAuJy Tenaa. 

Trtttb. Ood gave unto that NatkncU Cbmreh oH^JJ^ 
the JewcB that excellent Land of Canaan, and therein^|^^ 
Houffj furnifhed. Orchards, Gardent, Vineyards, Otiveat the 
yards. Fields, Wells, &c. they might well in this ("""i^^^g 
tied abundance, and the promised continuation andbcfoncd 
increafc of it afford a large temporall fupply to their<''»*««3ea \ 
Priejis and Levites, even to the Tenth of all they did ^^^ 

pofTcfTe. their 

Gods people are now in the Gofpel brought into a P^'*^ ^ 
fpiritualt land of Canaan, flowiog with fpirituall milk t^e ciuif:- 
and honey, and they abound with fpirituall and<i»" 
heavenly comforts, though in a poorc and perfecuted "^ ' 
condition, therefore an inforccd fctled maintenance is 
not fotable to the Gofpel, as it was to the Mtnijlry of 
Priefis and Ltvites in the Lav>. 

Secondly, in the change of the Church eflat^ there 
was alfo a change of the Priefibood and of the Law^ 
Htb. 7. Nor did the Lard lefus amraint that in his 
Church, and for the maintenance of his (172I Min- 
iftrie, the Civilljmrd of the Megifirate, but that the 
Spiritual] Sword of the Miniftrie (hould alone com- 

•i. Therefore the computfion ufed under Hexekiab ^^^^^^^^ 
and Nehemiab, was by the civill and corperall Sword, Swoid cf 
a type (in that typicall State) not of another maleriall^^^^'- 
and corporail, but of an heavenly and Ipirituall, even chardi af 
the fvord o{ the Spirit, with which Chrifi fightcih, <!>«]"«• 
Rrve/. 3. which is exceeding ftiarpe, cntring in^^ 
between the foule znd fpiril, Heb. 4. and bringing! Civin, 
every thought into captivitie to the obedknce of Cbrijl^\ • 
'J<fus: He that fubmits not at the lliaking of thisg[^'g"j* 

304 T^he Bloudy Tenent. 

Ch"^h" f'^^^^t *11 the power in the World cannot make him 
a true nvorjbipper^ or by his purfe a mainteiner of 
Gods ivorjbip. 
fl^ouid*be Laftly, If any man profefling to be a Mimfter of 
bound to Cbrljl Jefus^ (hall bring men before the Magijlrate 
tvorfhip, (as the pradtice hath been, both in Old and New 
taine"a "" England) fof not paying him his wages or his due: 
WorOiip I aske (if the voluntarie confent of the party hath 
againft ^ot obliged him) how can either the officers of the 
confent? P^^i/^t Cburcb^ or of the Chill State com pell this or 
that man to pay fo much (more or Iclfe) to main- 
taine fuch a lyorjlnp or Minijtrie? I ask further, if 
the determining what is each mans due to pay, why 
may they not determine the tenth and more, as fume 
defired (others oppoling) in New England^ and force 
men not ohly to maintenance, but to a Jewijh main- 

Peace. Yea but (fay they) is not the Labourer 

worthy of his hire ? 

Chrifts Trtitb. Yes, from them that hire him, from the 

\vonhy"f^^^''^^» to whom hc labourcth or miniftreth, not 

their hire. from the Chill State: no more then the Minifter of 

thJiT^thlt ^^^ Civill State is worthy of his hire from the Church, 

hire them but from the Civill State, (in which I grant the pcr- 

fons in the Church ought to be affillant in their 

Civill refpedb.) 

Peace. What maintenance (fay they) (hall the Min- 
iftrie of the Gofpell have ? 
Whit Trutb. We finde two wayes of maintenance for 

maintcn. the Miniftric of the Gofpell, propofed for our direc- 

hath?"'^^^^" in the New Teftament. 

pointed Firfl, the free and willing contribution of the 

The Blea^ Tentnt. 305 

Saintly accOFding to i Cer. t6. Luc. 8. 3. ice. upon !>'■ Mia- 
which both the Lord Jefus, and his Miniftcrs Hved, |j,^J,"_ 

Secondly, the diligent workc and labour of their ptll. 
owne handi^ ['731*^ Pfl«/ tells the Theffalonians, 
and that in two cafes : 

1. Either in the inabilities and necefTitics of the 

2. Or fi>r the greater advantage of Chrifts truth ; 
as when Paul faw it would more advantage rhe name 
of Chrill, he denies himfelfe, and falls to workc 
amongft the Corinthians and Thelfalonians. 

Let none call thele cafes extraordinary : for if per- 
fecution be the portion of Chrifts (hcep, and the 
bujintt or vjorke of Chrlji muft be dearer to us then 
our right eyes or lives, fuch as will follow Paul^ and 
follow the lard Jefus, muft not thinkc much at, but 
rejoycc in poverties, neceffitits, hunger, cold, nakednejfe, 
&c. The Stewards of Cbrijl Jefus muft be like their 
Lord, and abhorre to fteale as the evill Steward, pre- 
tending that he fliamed to beg, but peremptorily, dig 
he could not. 

CHAP. cvn. 

PM«./^Ne and the laft branch {deare Truth) 
V_/ rcmaincs concerning Schooles. 

" The Churches {fey they) much depend upon the 
** Schooles, and the Schooles upon the Magtftrates, 

truth. I honour Schooles for Toques and Arts .•' 

■ In Tbt Hirelag Mhi/ry Ktwf tf Englifli Univei4itiei U grciter Ingtli. 
Cirijii, (Lopdon, Primed in the fecond He expreflly difcliinu uty preivdicc 

3o6 The Bloudy Tenent. 

Uniirer. jj^ (|j^ inftitution of Europfs XJnvoerJiiies^ devoting 
Euro^ a p^rions (os is faid) for Scholars^ in a Monafticall way, 
caufe of forbidding Mortage and Labour to» I hold as far from 
finn^*" the mind of Icfus Chrift, as it is from propagating 
pljgucf, his Name and Worfhip. 

yet We count the Univerfities the Fountaines, the 

honoural Seminaries or Seed-plots of all Pietie : but have not 
bic for thofe Fountaines ever fent what (Ireames the Times 
^d**A*" ^^^'^ liked ? and ever changed their tafte and colour 

to the Princes eye and Palate ? 

For any depending of the Church of Chrift upon 

fuch SchooleSy I finde not a tittle in the Teftament 

Chrifls ^^ Chrift lefus. 

church his I findc the Cburcb of Chrift frequently compared 

tear J Gifts of God, humane learning and fay) It is z ftcrilegions and theevifh title, 
the hftiivlidge of Languages and good robbing all beleevers and Saints, who are 
ArtSt are excellent and excel! other out- frequently in the Teftament of Chrift, 
wxT^ gifts, \%ixT z% light tXQf^tdarkneJJ'e, ftiled Difciplcs or ScholIar» of Chrift 
and therefore that Schools of humane Jefus, and only they as Beieevers, Sec- 
Learning, ought to be maintained, in a ondly. As to their Monkifh ^nd idle 
due way and chcriftied," p. 14. "Far courfe of life. ♦ f' ♦ Thirdly, As to 
be it from me to derogate from that their Popijb and vaunting Titles fo ftrange 
hiBiurahle civility of training up of Toutb from the New Teftament and language of 
in Languages zxi6. Q\\itx \i}imxTi^ Learning. Chrift J ef us, * "^ * Fourthly, As to 
All that I bear witnelfe againft, is the their (pretended) Spirituall and holy 
counterfeiting and facrilcgicus arrogating exercifes proper onely to the Churches 
of the titles and rights of Gods Saints, and AJfemhlies of the Saints (the onely 
and Churches which are the only Schools Schools of the Prophets appointed by 
of the Prophets** p. 17. " Upon a due Chrift Jefus : Fifthly, As to their being 
fur>'ey of their Injlitutions and continuall prepared and fitted by thefe means, as in 
praftices compared with the laft //7// a way of Prentift?ip, to fet up the Trade 
and Teftament of Chrift Jefus, they will and way of Preaching, the fcience or 
be found to be none of Chrifts, and that faculty of Spirituall merchandife {^Revel, 
in many refpefls. Firft, as to the name 18. in a deep Miftery) of all forts of 
Schsllar, although as to humane learning. Spices and precious things, the precious 
many waves lawhill, yet as it is appro- and fweet Truths and Promifes of holy 
priated to fuch as pradlife the Miniftry, Scripture, 5ec." pp. 14. i$. 16. 
hare been at the Univerfities (as they 

TJbe Blou^ Tenmt. 307 1 

to a Sehmk: All Beleevfrt are his Difciples or Schol-^^^ 
mr$t ye» v wm tn alfo, ASis 9. 36. There was a certsune^]j^j„ 
DiJcifU or Scholar called Dorcas. SchoUn. 

Hare not the XJniverfities facrili ;ioufly ftole this 
blelTed name of Chrijis Scbolan fro.ii his people ? Is 
not the very Scripture language it felfe become abfurd, 
to wit, to call Gods people, efpecially Women (as 
Threat) Scbtiers? 

174] Peace. Some will object, how (hall the Scrifh- 
tures be brought to light from out of Popilh dartnejfe^ 
except thefe Sebooles of Prophets convey them to us ? 

Truth. I know no Schooles of Prophets in the Nevi 
Tefiamenty but the particular Congregation of Chrijt 
Jefut, I Cor. 14. And I queftion whether any thing 
but Sinne ftopt and dried up the current of the Spirit 
in thofe rare gifts of tongues to Gods fans & Jaugb~ 
ters, ferving fo admirably both for the underftanding 
of the Onginall Scriptures, and alfb for the propa- 
gating of t'le name of Cbrijl. 

Who knowes but that it may pleafe the Lorj"^^^ 
againe to cloath his people with a Ipirit of xeale and bai God 
courage for the name oi Cbriji, yea and powre forth "T**^^ 
thofe fiery ftreamcs againe of Tongtus and Prophecie^^^^ 
in the rejtauration of Zion f gift> of 

If it be not his holy pleafure fo to doc, but that Tonr**-* 
his people with daily ftudy and labour muft dig to Tongm. 
come at the Original! Feuntaines, Gods people have oot of 
many wayes (befidcs the Univerfitie, AizArand Jlfoa4-0«^ 
ijb) to attaine to an excellent meafure of the know-^„ 
ledge of thofe tongues. 

Thar mnO A^rnCfA (-arhWr- V%mno\ anA ntvai mit<~h 


3o8 Tbe Bloudy Tenent. 

Mr. Aini: honoured Mr. Ainfwortb^ had fcarce his- Pccrc 

^^ * axnongft a thoufand Academians for the Scripture Orig-- 

inalls^ and yet he fcarce fet foot within a Colledge walls. 


Peace.T Shall now prefent you with their lo. Head^ 
X viz. concerning the Magiftrates power in 
matters of Dodtrine. 

"That which is unjuftly afcribed to the Pope, is 
as unjuftly afcribed to the Magiftrates, viz. to have 
power of making new Articles of Faith, or Rules 
"of Life, or of prefling upon the Churches to give 
" fuch publike honour to the Apocrypha writings, or 
" Homilies of men, as to read them to the people in 
"the roome of the Oracles of God. 

Trtab. This Portion limply conlidered I acknow- 
ledge a mod holy truth of GoJ^ both againft the 
Pope^ and the Civill Magijirates challenge, both pre- 
tending to be the Vicars of Chrijl Jejus upon the 
Earth. Yet two things here I fliall propofe to con- 

* Henry Ainfwonh was a Scparatift, out all exception) in that way» who 

and teacher of the church in Amilerdam. refufed Communion with hearing in 

He wrote Annztathns rf the Five Books England.** Cotfen*J jin/ttfer,p, 122. '*Mr. 

tf iUfeSt tbe Pjalms^ and the Song of St/' jfin/worth, a man of a more modell and 

onen, A liH of hit works is given in humble fpirit, and diligently lludious of 

Brook's Puritans^ ii : 303. the Hebrew Text, hath not been unufe- 

Bifhop Hall {Apohgy itgainft BrowM" ful to the Church in his Expofition of 

(/?/, Works, x: 5-1 13.) treats Ainfworth the Pentateuch^ efpecially of Mofes his 

with as much refpeft as he could feel for Rituals* notwithllanding Ibme uncircum- 

one of his feft, and evidently regards cifed, and ungrounded Rabbinical obfer- 

him as its moil learned man. vations recited, but not refuted." Way 

Even Cotton gave him praife. '* Mr. of Cong, Churches CUarei^ p. 6. 
Jynfwfrths name is of bed elleeme (with- 

Tbe Bbtufy Tement. 309 

Firft, fincc the ParUamefU o{ England thruft thc^^ 
Pate out of his cbaire in England^ and fet downe g^^^^^^^^^ 
King Henry the 8. and his Succejpmrs [175] in the in tke 
Popes roome, eftabli(hing them fupreme Gwrmwrr/ ^^^ l^ 
of the Church of BMgland^^ fincc fuch an abfolute^^v- Eagiaad. 
emment is given by all men to them to be Guardians 
of the fir (I Table and worjbip of Goi/; to fet up the 
true worjbip^ to fupprefle all falfe^ and that by the 
power of the Sword \ and therefore confeouently they 
muft judge and determine what the true is, and what 

And nncc the Magiftrate is bound (by thcfej^^*;* 
Authours principles) to fee the Churchy the Churcb\^^^ 
officers and members doe their duty, he mufl there- ilh in Spir^ 
fore judge what is the Churches dutv, and when (he*.^*^^^** 
perform es or not perform es it, or when (he exceeds, of ne^ffi. 
10 likewife when the Minijlers performe their duty,5y^jttdgie 

or when they exceed it. Ii"ll «"fct 

And if the Magiftrate mud judge, then certainly aifo. 
by his owne eye^ and not by the eyes of others, though 
anembled in a Nationall or Generall CouncelL 

Then alfo upon his judgement muft the people 
refl, as upon the minde and judgement of Chrifl, or 
elfe it mufl be confeft that he hath no fuch power 
left him by Chrifl to compell the foules of men in 
matters of Gods worfhip. 

Secondly, concerning the Apocrypha writings andApocn. 
Homilies to be urged by the Magiftrate to be r^d^J^ p^ 
unto the people as the Oracles of God: I aske if thecr and 
Homilies o( England contzin not in them ipuch pre- *^<>™»l*«» 
tious and heavenly matter ! Secondly, if they were f^"^^ 
not penn'd (at leafl many of them) by excellent men fathen. 


The Bloudy Tenent. 

A cafe. 

for learnings bolitfeffe^ and witneffe of Cbrifis Truth 
incomparable. Thirdly* were they not authorifed by 
that mod rare and pious Prince Ed. 6. then bead of 
the Church oi England? With what great folemnity 
and rcjoycing were they received of thoufands ?' 

Yet now behold their children after them (liarply 
cenfure them for Apocrypha writings and Homilies 
thruft into the roome ot the tVoraof God^ and fo 
falling into the conjideration of a falfe and counterfeit 

I demand of thefe worthy men whether a fervant 
of God might then lawfully have refufed to read or 
heare fuch a falfe Scripture ? 

Secondly, if fo, whether King Edward might have 
lawfully compelled fuch a man to yeeld and fubmit, 

■ Biihop Short fays i^Hijhry rf Cbureb 
•f EngUnd^ chap. viii. ^41 2, note*) •*The 
hillory of the compofition of the Homi- 
lies is buried in fo much obfcurity that 
a fhort note will convev to the reader all 


that is known concerning them. The 
firil volume is generally attributed to 
Cranmer, Ridley, Latimer, Hopkins and 
Becon. Burnet (Prcf. to the Thirty 
Nine Articles, p. iii.j fays that Jewel 
was panicularly engaged in compiling 
the fecond. Archbilhop Parker, how* 
ever, in 1 563, fpeaks of them as being 
" revifed and £ni(hed, with a fecond part 
by him and the other biihops." (Strype's 
Parker^ i: 253.) The homilies on Sal- 
vation, Faith, and Good Works, are 
with reafon attributed to Cranmer." The 
firft edition of the firil book was publiih- 
ed July, 1547, \ Edward VI. 

The Puriuns always felt a difltke for 
the public ul'e of the Apocrypha. It 
was one of the accufations of Martin 

Mar-prelate againd Archbifhop Whit- 
gift, '* that he commanded the Apocry- 
pha to be bound up with the Bibles." 
Strype's Life of H'bitglft^ i : 590. It was 
one of the objcdlions to the Book of 
Common Prayer in the Apology of the 
Lincolnihire miniilers prefenced to James 
I. in 1604, that it made a difproportiun- 
atc ufe of Icflbns from the Apocrypha. 
Ncal's Puritans^ i : 246. In the Hampton 
Court Conference (Jan. 16, 1603,) the 
Puritan miniilers took exceptions efpe- 
cially to the Service book, and among 
other points to the reading of the Apoc- 
rypha. Sirype's IVbitgift, iii: 404. In 
the Savoy Conference V1661) the fame 
exceptions were taken by Baxter in be- 
half of the Nonconformifls, but only to 
lead to the infertion of new Apocryphal 
leflbns, with the conceffion that they 
(hould not be read on Sundays. Short, 
Hifl. Cbtircb §f England ^ chap. xv. §67 1 . 
NeaPs Puriuns^ ii; 233. 

T6e B/oiufy Tentnt. 3 1 1 

or elfe have perfecuted bim, yea (according to the 
Authors principles) whether he ought to havefparcd 
him, becaufe after the admonitions of fuch pious and 
learned men, this man (hall now prove an Hereticke, 
and as an obftinatc perfon finning againft the li^bt of 
his owne confcience? 

176] In this cafe what fliall the conj'clence of the fub- 
]t€i doc, awed by the dread oi the mod High ? What 
(hall the cotifcience of the Magijlratt do, zealous for 
•his glorious Reformation, being conrtanily perfwaded 
by his Clergy of his Lteutenantjhip received from 

Again, whit priviledge have thofe worthy fervants '^*'*'"*^ 
of God either in 0/d or New England, to be exempted fjUiWe. 
from the miftakes, into which thofe glorious tVor^ 
tbies in K. Edwards time did fall? and if fo, whatBloajr 
bloudy conclujions are prefented to the World, per- ^^^'"" 
fwading men to plucke up by the Koots from the 
Land of the living, all liich as leem in their eyes 
hereticall or obftinate ? 


Peace. TA Eare Truth, What darke and difmall bloudy 
\J paths doe we waike in ? How is thy name mine in all ages cried up, yet as an Engli(h Flag 
in a Spani(h bottome, not in truth but dangerous 
treachery and- abufc both of Truth and Peace ? 

We are now come to the 11 Head which con-n Hc*a. 

cernes the Magiftrates power in wor(hip. 
" Firft, they have power {fay they) to reforme 

The Blwdy Tenent. 

rupted, and to eftablifh the pure worfhip of God, 
defending the (ame bv the power of tne fword 
againft all thofe who (nail attempt to corrupt it.' 
** For firft, the reigning of Idolatry and corruption 
in Religion is imputed to the want of a King, 
Judges 17. 5, 6. 

'* Secondly, Remiilenes in Reforming Religion, is 
a fault imputed to them who fuffered the High 
Places in Ifrae/[,] and in Gal/io, who cared not for 
fuch things, yiffs 1 8. 

" Thirdly, Forwardneflc this way is a duty not only 
for Kings in the Old Teftament, but for Princes 
** under the New, 1 Thu. 2. 2. Rom. 13, 4, EJay 49. 
23. Neither did the Kings of Ifrael reformc things 
amilfc as types of Chrift, but as Civill Magiftratcs, 
" and fo exemplary to all Chriftians. And here Ref- 
ormation in Religion is commendable in a Perfian 
King, Ez.ra 7. 23. And it is well knownc that 
** remiilenes in Princes of Chriftendome in matters 
" of Religion and Worfliip (divolving the care thereof 
" only to the Clergy, and 10 fetting the Homes thereof 
" upon the Churches head) hath been the caufe of 
Antichriftian inventions, ufurpations and corruptions 
in the Worfliip and Temple of God. 
177] " Secondly, they have not power to prefle upon 
the Churches, Ainted Prayers, or fet Liturgies, 
whether New or Old, Popifli, or others under col- 
•* our of uniformity of Worfhip, or morall goodneife 

anv church one or more (hall the rule of the word ; in fuch cafe the 

lifmatically rending itfclf from the Magillrate is to put forth his^oercive 

lion of other churches, or (hall power as the matter (hall require." 

icorrigibly or obftinately in any CsmbriJge PUtf$rm, xvii: 9. p. 29. 

way of their own, contrary to 




















Tbe BhmJfy Temimi. 





^ of thcin bout for nutcer And fomiCy conocivuig ovr 
^ arguments fent to our Brethren in E^glmut concenk' 
^ ing this Queition to evince this Trudi/ 

^ Thirdly, th^ hare no power to prefle upon the 
^ Churches, neither by Law (as hath been (aid before) 
^nor by Proclamation and command, any £uTed 
iignificant ceremonies, whether more or lefle, Popifli 
or Jewifh rite, or any other device of man, be it 
never fo little in the worihip of God, under what 
^ colour foever of indiflferencie, civility, ufing them 
^ without opinion of ian^ty, publicke peace or obe- 
dience to righteous Authority, as Surplice, Crofle, 
kneeling at Sacrament ; Salt and Spitle in Baptifme, 
Holy daycs : They having beene (b accurfcd of God, 
Co abufcd by man, the impofing of feme ever mak* 
ing way for the urging of more, the receiving of 
fomc making the confciencc bow to the burthen 
"of all. 

" Fourthly, they have not power to govcrnc and 
" rule the a£b of worHiip in the Church of God. 






> An Anfwer of the Elders of the 
Severall Chvrchet in New England unto 
Nine PoHtions, fent over to them (By 
divers Reverend and godly Minifters in 
England) to declare their judgements 
therein. Written in the Veer, 1639. 
LondoD, 1643. 

This Book is printed and bound, hav- 
ing a confecutive paging, with " An 
Apologie for Church-Covenant* &c. 
Sent over in Anfwer to Mailer Bernard, 
in the Veare 1639/' It is alfo bound 
together with The Anfwer to Two and 
Thirty Qucdions, (fee p. 2\$, fuprs) 
and is connected with it on the title- 
page, although with feparate pagination. 

That this, as well as the other 
written by Richard Mather we hsve hoc 
only the evidence cited on page 2159 bat 
alfo the tellimonv of his lon-tB-law. 
Increafe Mather. "There is a book 
which bears the title of 'Anfwer of the 
Elders* &c. printed in the year 1643^ of 
which book my father Mather was the 
fole author, Sc he wrote it in the prim- 
itive times of thofe churches (vix. in the 
year 1639) >' himfelf aflured me.** Order 
of tbe Gofpei, p. 73. 

The iirll Pofition is ««That a ftinted 
Forme of Prayer, or fet Liturgie» it un- 
lawfull." pp. SS-^^' 


TAe Bloudy Tenent. 

** It is with a Magiftrate in a State, in refpeA of 
** the adb of thofe who worihip in a Church, as it is 
** with a Prince in a Ship, wherein, though he be 
^*governour of their perfons (clfe he (hould not be 
their Prince) yet is not governour of the adlions of 
the Mariners (then he fliould'be Pilot:) Indeed if 
the Pilot (hall manifeftly erre in his adlion, he may 
reprove him, and fo any other palTenger may : Or 
if he offend againfl the life and goods of any, he 
may in due time and place civilly punifh him, 
" which no other paflfcngcr can doe : For, it is proper 
" to Chrift, the Head of the Church, as to prcfcribc, 
fo to rule the adlions of his own worfliip in the 
waves of his fcrvants, Efay 9. 6, 7. The govern- 
ment of the Church is upon his flioulder, which 
no Civill officer ought to attempt : And therefore 
Magiftrates have no power to limit a Minifter either 
to what he (hall preach or pray, or in what manner 
they (hall worfliip God, left hereby they (hall 
"advance thcmfelves above Chrift, and limit his 
" Spirit. 

Truth. In this gencrall Head are propofed two 

Firft, what the Magiftrate ought to doe pofitively 
concerning the worfhip of God. 
178] Secondly, what he may doe in the worfliip of 

What he ought to doe is comprifed in thefe par- 

Firft, he ought to reforme the wor(hip of God 
when it is corrupted. 
Secondly, he ought to eftabli(h a pure wor(hip of God. 



Thirdly, he ought to defend it by the fword : he .' 
oasht to reftnin Idolatry by the fword, and to cat [ 
ottoffimdoiirt^ as former paflages have opened. '^^ 

For the proofe of this pofitive part of his duty are '^9 
propoundea three forts of Scriptures. '-^n 

y irft, from the praifticc of the Kmgt of Ifr^ and . * 

Secondly, fome fiwn the New Teftement. 

Thirdly, from the prsdice of Kings of other 

Unto which I atifwo-. 

Firft, concerning thii latter, the Babylonian and "^^ VK"- 
Ptrjian Kingf, NehuebaAieKzar, Cyrus, Darius, Arta- ^"ju^ 
xerxes; I conceive I havefufficicntly before proved,' lonim md ' 
that thefe Idolatrous Princes making fuch A£fs con- ^jj^^^ 
cerning the God oi Ij'rael, whom they did not v>or-,aM,KA. 
Jbip nor knev), nor meant fo to doe, did onely permit 
and tolerate, and countenance the yewijb worjbip, and 
out of ftrong coavi£fions that this God of Ifrael was 
able to doe them good (as well as their owne gods) 
■ to bring wrath upon them and their Kingdomes, as 
they beleeved their owne alio did, in which refpeA 
all the Kings of the v)or/d may be ealily brought to 
the like .* but are no prefident or patternes for all 
Princes and CivtH Magtflrates in the ff^or/d, to chal- 
engc or aflume the power of ru/ittg or governing the 
Church of Cbrifl, and of wearing the fpirituall Crowne 
of the Lord, which he alone weareth in a fpirituaH 
way by his Officers and Gevernours after his owne 
holy appointment. 

Secondly, for thofc of the New Tejiament I have 

3i6 T:be Bloudy Tenent. 

. So alio that propheiie of Ifa. 49." 
J^^P!^- Laftly, however I have onen touched thofe Scrip- 
King^ and ^^''^ produced from the pradtice of the Kings oi 
Govern. Ifraet and yudab : yet becaufe fo gf eat a waight of 
Tfrtcrind controvcrfie lyes upon this pre/ident of the Old 
Judah ex- Tejlammt^ from tne duties of this nature enjoyned to 
unined. thofe Kings and Governours^ and their pradtices, obey- 
ing or difobeying^ accordingly commended or reproved. 
I Ihall (with the helpe of Chrijl lefus^ the true King 
of Ifraei) declare and demonftrate how weake 
X 79] and brittle this fuppofed Pillar of Marble is, to 
beare up and fuftain fuch a mighty burthen and 
waight of (o many high concernments as are laid 
upon it. In which I Ihall evidently prove that the 
The flate J^ate of IJrael as a Nationall State made up of Spirit- 
oflfnel uall znd Civill pov:er^ fo farre as it attended upon the 
[I'^l^^l]^ Jjf^i^i^^^llf was mecrly figurative and typing out the 
mitiers Chrijlian Churches confining of both J ewes and Gen- 
P''°y^. tiles^ enjoying the true power of the Lord lejus^ 
' eftablifliing, reforming, corredling, defending in all 
cafes concerning his Kingdome and Government. 

CHAP. ex. 

P^tff^.T> Leflcd be the God of Truth, the God of 

JD Peace, who hath fo long prefcrved us in 

this our retired conference without interruptions : His 

mercy ftill fhields us while you expreflc and I liften 

to that fo much imitated, yet moft unimi table State of 


The Per. Yet before you defcend to particulars (dcarc Truth) 

fian Kings let me caft one Mite into your great TreaJ ury con- 

• Chap. Izzzii. 

Tbe Bioudy Tment. 317 1 

cerning that Infhuice (juft now mentioned) of the"*^« 
Perfian Kings. 'g|,i^' ^ 

Me thinkes thofe prtfidenti of Cyrus, Darius andfuch u 
Artaxerxes are ftrong againft Nrw Englands "^f^'^^^^^^ 
and pra£lice. Thofc Princes profeifedly gave frecmaimei 
permiffion and bountiful! incmragement to the C6n-*^^°^ 
fciinces of the lewes, to ufc and praftife their ^elig-\,\„°o 
ion, which Religion was moft eminently contrary topcifccu 
their owne Re/igicn and their Countries worihip. "°"- 

Trut/i. I Ihall (fweet Peace) with more delight 
palTe on ihefe rough wayes, from your kinde accept- 
ance and unwearied patience in attention. 

In this difcovery of that vaft and mighty difference 
betwccne that State of Ifracl and all other States 
(onely to bee matched and parallel'd by the Chrif- 
tian Church or Ifracl) I (hall feleft fome maine and 
principal! conliderationsconcerningthat State wherein 
the irreconciliable differences and difproportion may 

Firfl, I fhall conilder the very Land and Ceuniryn* Lami 
of Canaan it felfe, and prefent ibme cen^derations°^Y'^^ 
proving it to be a None-/uc6. God » be 

Firft, this Land was efpyed out and chofen by thet^« je"t 
Lord out of all the Countries of the tf^or/d to be thcQj^^^^^ 
feat of his Church and people, Ezei. 20. 6. bat under 

But now there is no refpcS of Earth, of Places or'*!'j^** 
Countries with the Lord: So tefliBed the Lord lefut M^tuaia 
Cbrijl himfelfe to the [ilio] woman oi Samaria (/o^s'li^e. 
4.) profcffing that neither at that Motmtaine nor at 
leruJ'aUm Hioutd men ivorjbip the Falhcr.. 

While that Nationall State of the Church of the 

3x8 The Bloudy benefit. 

lerufalem to V)orfbip^ Pf^l* 122. But how, in every 
Nation (not the whole Land or Country as it was 
with Canaan) he that fearcth God and workcth right- 
eoufnefTe is accepted with him, -^^. JO. ^5. This 
then appeared in that large Commillion of the Lord 
Jclus to his firft Minifters .• Goe into all Nations^ and 
not oncly into Canaan, to carry tidings of Mercy, &c. 
Secondly, the former Inhabitants thereof, feven 
great and mightie Nations (Deuter. 7.) were all devo- 
ted to deftrudiion by the Lords owne mouth, which 
was to bee performed by the impartiall hand of the 
Children ot Ifrael, without any fparing or (hewing 
The m- But fo now it hath not pleafed the Lord to devote 
of^c^w! ^^y People ^^ prefent Deftrudlion, commanding his 
ms Land people to kill and ilay without Covenant or Compaf-- 
^""^n,^^ Ji^^f Hetiteronomy 7. 2. 

to death* Where have Emperours^ Kings^ or Generals an 
that the immediate call from God to deftroy whole Cities, City 
mi^ht"^ after City, Men, women. Children, Old and Young, 
joy'thcfir as lojl^ia pradtifcd ? lojbua 6. and 1 o. Chapters, &c. 
poffcf. This did Ifrael to thefe feven Nations, that they 

lb now!*^ thcmfelves might fucceed them in their Cities, Hab- 
itations, and Polfellions. 

This onely is true in a fpirituall Antitype^ when 
Gods people by the Sword (the two-edged Sword of 
Gods Spirit) flay the ungodly and become Heires^ yea 
fellow Heires with Chrijl lejus^ Romanes 8. Gods 
meeke people inherit the earth, {Matthew 5.) They 
myftically like Noah [Hebrewes 11.) condemne the 
whole unbeleeving World, both by prefent and future 
fcntence, 2 Corinth. 6. 2. 

The Blotttfy Tment. 

THirdljTt the very materials, the Gold and Silver 
of the Idol& of this Land were odious and abom- 
inable, and dangerous to the people of [frael, that 
they might not delire it, nor take it to themfelves, 
l8l] Deut. 7. 25. 26. left themfelves alfo become z"^^***^ 
eurjif and like unto thofe curfed abominable things. ^/"j^* 
Whereas we finde not any fuch accurfed nature in fi''" of 
the materials oi Idols QT Images now, but that (thejj^""^' 
Idolatrous formes being changed) ihc Jilver and goldxy^\„Wy 
may be caft and coyncd, and other materialls lawfully "* ^^ '^ 
employed and ufcd. ' ^''"•'*- 

Yet this we finde in the Antitype^ that r9/</, fher, 
yea boufe, land, yea wives, children, yea Hje it felfe, as 
they allure and draw us from God in Cbrifl, are to be 
abominated and hated by us, without which hatred 
and indignation againll the moft plaufible and plea(ing 
cnticings from CHRIST JESUS, it is impofli- 
ble for any man to bee a true Cbrijlian, Luke 14. 16. 

Fourthly, this Land, this Earth was an Holy land,i^^^ i^^ 
Zach. 2. 12. Ceremonially and typically holy. Fields, of Ctuan 
Gardens, Orchards, Hou/es, &c. which HoUnes the'y?"*^ 
World knowes not now in one Land, or Country, holy; 
Houfe, Field, Garden, &c. one above another. 

Yet in the Spirituall Land of Canaan the Chrifiian £j^^ 
Church, all thmgs are made holy and pure (in all in the Am- 
Lands) to the pure, Tit. i. meats and drinkes are'.''>'Pf "■• 
fendtified, that is, dedicated to the holy ufe of the Oofpel, 
thankfull Believers, 1 Tim. 4. yea and the unbelieving tixm in 

320 The Bloudy Tenent. 

infcription (peculiar to the forehead of the High 

Priejl) Holines to Jehovah^ (hall be written upon the 

very Bridles of the Horfes^ as all are dedicated to the 

fcr\'ice of Cbriji Jefus in the Gofpels peace and 


The Land Fifthly, the Lord exprefiy calls it his own Land, 

jlhot'Sbr^f^-''^- 25- 23. Hof. 9. 3. Jehovah his Land, a terme 

Lind. proper unto Spirituall Canaan^ the Church of God^ 

which muft needs be in rcfpedt of his choice of that 

Land to be the Seate and Refidence of his Church 

and Ordinances. 

But now the partition wail is broken down, and 

in refpedt of tne Lords fpeciall proprietic to one 

Country more then another, what difference between 

jijia and Africa^ between Europe and America^ 

between Engiand zvi6. Turiie^ London and Conjlanti- 


Emannelt This Land (among many other glorious Tities 

Ltnd: fo given to it) was called Emanuels land, that is, God 

or country ^^'^^'^ US, Chrijt his land, or Chrijlian land. If a. 8. 8. 

more then But now : Jerufalem from above is not materiall 

another, ^^j Earthly, [182] but Spirituall, Gai. \. Ueb. 12. 

Materiall Jerufalem is no more the Lords citie then 

Jericho^ Ninivie, or Babell (in refpcdl of place or 

Countrey) for even at Babell literall was a Church of 

micTof* I^ is true that Antichrijl hath chrijined all thofe 
the ChriC^ Countries whereon the tVhore (itteth. Revel. 17. with 

Chriiiil ^^^ 'T^^'^ ^f ^^''ifi/ ^^^^> ^^ Chrijlian land. 

World. And Hundius^' in his Map of the Chrijlian World, 

■ JofTe Hondius (1546-1611) was an in the 16th century begun to give more 
engraver and one of the geographers who accuracy to cofmography, although re* 

Tie Blvudf Teneni. 

makes this land to extend lo all A/a, a great part of 

Africa^ all BMrtfe, and a vaft part of America, even 

fo ferre as his imchriftian Cbriflenings hath gone. But 

as eveiy fiilfc Qbrift \\%\\%falje Teachen, falfe Cbrif- 

tians^Jalfe Faitb, Hope, Love, &c. and in the tnA falfe 

Sahation, fo doth he alfo counterfeit the falfe Name 

of Cbrift, Qbriftiatis, Qhriftian land or Countrey. 

Sixthly, this Land was to keepe her Sabbaths untoT^™ 

G^d: Sixe yeares they were to fow their Fields, and"' Cidmb 

prune their Vines, but in the 7. yearc they were notwu la 

to fow their Fields, nor prune their Vineyards, but to}i*fP''f' 

• I ■ t /-■ 1-1,- ■' \ Sibboihj, 

eat that which grew ot it ielfe or own accord. fo no m*. 

But fuch Obfervations doth not God now lay upon ""'"'•'"I 
any Fields, Vineyards, &c. under the Gofpell. Z^^. 

Yet in the Spirituall land of Canaan^ the true God iced. 
Church, there is a Spirituall Soule-reji or Sabbath, a^JJ^j*,^ 
quiet depending upon God, a living by Faith in him, intmedi- 
a making him our portion, and cafting all care uponiteij'- 
htm who careth for us : yea fometimes he feedeth 
his by immediate gracious workcs of Providence, 
when comforts arife out of the Earth, without fee- 
ondary m6anes or caufes, as here, or as eliewhere 
Manna defcended from Heaven, 

Seventhly, fuch portions and pofleffions of Lands, 
Fields, Houfes, Vineyards, were fold with caution or 
provifo of returning againe in the yeare of "Jubilee to 
the right owners, Levit. 25. 23. 

tiining iDiiiy of the errori of their pre- which irirked the mipi of that period. 

deceObr). He publilhed hii map* »t " The tTtrU divided (f«y oar ableft 

Amfterdam. He enlarged and improved C$fmigr»fbtri) iqto ibirij pim, at jtx 

the Grand A(l» of Mcrcaior. Bitgr^fbie butjin a( ibirij have heard of the fweet 

322 The Bloudy Teneni. 

Such cautions^ fuch frovifos are not now injoyned 
by God in the fale oi lands ^fields ^ inheritances^ nor no 
fuch 'Jubilee or Redemption to be expedbed. 

i^^f c*' ^^^ ^^^ ^^^ ^^^^ ^ fulfilling in the fpirituall 

„7a^ a *" Canaan^ or Church of G^^, unto which the Jilver 

type of Trumpet of Jubilee^ the Go/pel^ hath founded a fpirit- 

li^K""" «^" rejUtution of all their fpirituall r/;^^*// and /;/A^/. 

dcropiioB tances^ which either they have loft in the fall of the 

In the firft man Adam^ or in their particular falls, when 

° ^^ ' they are captive and fold unto fin, Rom. 7. Or laftly 

in the fpirituall captivitie of Babels bondage: how 

183] fwect then is the name of a Saviour^ in whom 

is the joyfull found of Deliverance and Redemption I 

Canaint Eightly, this Land or Country was a figure or type 

|j*"^* ^51* of the kingdome of Heaven above, begun here below 

Kingdomcin thc Cburcb and Kingdome of GW, Heb. 4. 8. Heb. 

ofGodonit.Q. 10. Hence was a Birthright fo pretious in 

and in Canaaus Land; Hence Naboth fo inexorable and 

Heaven relolutc in refufing to part with his Inheritance to 

King Ahab^ counting all Ahabs fceming reafonable 

offers moft unreafonable^ as foliciting him to part with 

a Garden plot of Canaans land, though his refufall 

coft him his very life. 

Why What Land^ what Country now is Ifraels Parallel 

Naboth and Antitype^ but that holy myjlicall Nation the 

plrt wi/h Church of GW, peculiar and called out to him out 

a Garden of evcry Nation and Countrv, 1 Pet. 2. 9. In which 

plot tohisg^gjy tvM^ fpirituall Naboth hath his fpirituall inherit 

hm^^of tance^ which he dares not part with, though it be to 

hjj life, his King or Soveraigne^ and though fuch his refufall 

coft him this prefent life. 


PAwr.T^Oubdefie that Cmmu Land wm botft mt-r 
L^ terae for all Lsitdr : It wai a mam'fi^ 

unfaraUeled and uhmatchable. 

Truth, Many other ctttjiieratkm of the lame '»pm*^[^'^^ > 
I might annex, but I piclce here and there a flowre,,^p,_|, 
and palfe on to a fecond Head concerning the people of Ited 
themfelvcs, wherein the ftate of the people flmll^^^ 
appeare unmatchable, but only by the true Church h^im. . 
and Ifrael of God. 

Firfl, the people of Ifrael were all the Seed or Off> "^^F*^ 
fpring of one man Abrebumt Pf«l. 105. 6. and fo^^ 
downward the Seed of Ifaac and Janh, hence called fcH «r 
the Ifrael oi God, that is, v>rafilert and frevaiUrs"""'*^ 
with Gad, diflinguifhed into twelve Tribes all fprung 
out of Ifraels loynes. 

But now, few Nations of the World but are a mixed 
Seed, the people of England efpecially[: | the Britaines, 
PiSs, Romanes, Saxons, Danes and Normans, by a 
wondcrfull providence of God being become one 
Englijb people. 

Only the Spiritual! I/rafl and Seed of God theOalnMda 
New-borne are but one: Chriji is the Seed, Gal. ^-^^^^^^ 
and they only that are Cbrtjls are only AhrabamsmW feed. 
Seed and Heires according to the promife. 'l"* "n^- 

This Spirituall Seed is the only -(4ff//Vy)>f of the^^." 
former figurative [ 1 S4] and typicall : A Seed which bonic. 
all Cbrijtians ought to propagate, yea even the unmar- 
ried men and women (who are not capable of nat' 
uratt offspring) for thus is this called the Seed oiCbnJi 

324 ^A^ Bloudy Tenent. 

Secondly, this people was leledted and feparated to 
the Lord^ his Covenant and JVorJhip\^^^ from all the 
people and Nations of the World befide to be his 
peculiar and onely people, Levit. 20. 26. &c. 
?** ^ Therefore fuch as returned from Babylon to Jeru- 
nici fcjMu y^/^w» they feparated themfelves to eat the Pajeover^ 
rate from Exra 6. And in that folemne humiliation and con^ 
f^s'S'/^^^ before the Lord, Nehem. g. the ciildren of 
iiaJiand i/r^^/ feparated themfelves from all ftrangers. 
in fomc This fcparation of theirs was fo famous, that it 
ihingi. extended not only to Circumcifion, the Pajfeover, and 
• matters of Gods worjbip, but even to temporall and 
mv// things \ Thus {E%ra 9.) they feparated or put 
away their very wives, which they had taken of the 
ftrange Nations contrary to the Commandement of 
the Lord. 
No Nt- But where hath the God of Heaven in the Go/pel 
tion fofcp- feparated whole Nations or Kingdomes [Englijb, Scotch, 
God in I^i/h, French, Dutch, &c.) as a peculiar people and 
the Gof. Antitype of the people of IJrael? Yea where the 
oniv^c '^^^ tooting in all the Scripture for a Nationall 
i\c\\"honkt Church after Chrijts comming? 
^f^^^r!^ Can any people in the world patterne this Jamplar 
in*cvcrv ^^^ ^^^ Nrw-horne IJrael, fuch as feare God in every 
Xationl Nation {A£ls 10. 35.) commanded to come forth and 
feparate from all uncleane things or perfons, (2 Cor. 
6.) and though not bound to put away ft range wives 
as Ifrael did, becaufe of that peculiar refbeft upon 
them in Civill things, yet to be holy or let apart to 
the Lord in all manner of civill converfation, 1 Pet. 1. 
Only to marry in the Lord, yea and to marry as if 
they married not 1 Cor. 7. yea to hate wife and 

The Btoudj Taunt. 325 

cSi/d^en, father^ mother, beufe and land, yea and life 
it fclfe for the Lord Jefus^ Luc. 1 4. 

TTiirdly, this Seed of Abraham thus fcparate from 
all people unto the hord was wonderfully redeemed 
ind brought from Mgypts bondage through the Red"^^ 
Sea, and the H^ ildernejfe \inxo the Land of Can</rt«, „(,„!, ^f 
by many ftrange figncs and wonderfull m/rdf /c/, n>>cl mi- 
wrought by the outftreichcd hand of the Lord, famous ^^^^^^J." 
and drcadiult, and to he admired by all fucccedingfonh af 
peoples and geiurations, Deut. 4. 32, 33, 34. Askc now Egypt, 
from one fide of the Heaven unto the other, whether 
there hath been fuch a thing as this, &c F 
1 85] And we may aske againe from one fide of the 
Heaven unto the other whether the Lord hath now^J^i,'*'' 
fo miraculoully redeemed and brought unto Hmje/fe Nu\<m 
any Nation or people as he did this people of Ifrael."**" 

Peace. The Englijb, Scotch, Dutch, &c. are apt to 
make themfelves the parallels, as wonderfrilly come 
forth of Popery, &c. 

Truth. I . But firft, whole Nations are no Churches 
under the Gofpel. 

Secondly, bring the Nations of Europe profeflingPopCTT"* 
Protefianifme to the ballance of the SanSluary, and ['^^^ 
ponder well whether the body, butke, the gcnerall or rrora m u 
one hundreth part of fuch peoples be truly turned to"*"**'"^ 
Qod from Popery, 

Who knowes not how eafie it is to turne, and 
turne, and turn againe whole Nations from one 
Religion to another? 

326 The Bloudy Tenent. 

in II abfolute Proteftants \ from abfolute Protefiants^ to 
co^flfe abfolute Papijtsi from abfolute Papifts (changing as 
in £Dg^ falhions) to abfolute Prc/^^/iff/j ? 
Und. J ^yjjj j^Q^ f^y ^^ f^j^^ worthy witneflcs of Cbrifi 

The Pope have uttered) that all England znA Europe muft againe 
to rcrovcrfobmit their faire necks to the Popes yoake :' But this, 
his Mob- I fay, many Scriptures concerning the deftruftion of 

ovci' Eu. ^^c ^^^' ^"^ ^^« IVbore looke that way : And I 

rope b€- adde, they that feele the pulfe of the people ferioufly 

d^'^'^f n "^^^ confelTe that a viftorious Sword, and a Spanijh 

' Inquifition will foone make millions face about as 

they were in the Fore-Fathers times. 


Peace, f^^ That the Steerjmen of the Nations might 
\J remember this. Bee wife and kiflc the 
Sonne, left he goe on in this His dreadfull anger, and 
dafh them in peeccs here and eternally. 


* Sec Chap. zziz. pp. 136, xyf^frfra^ great 5e weighty confidiratUn^ 

where the fame thouglit is exprefTed. Henry Archer was a non-conformill 

To this Cotton replied {Bloudy Tenent preacher in London, who fled to Hoi- 

PTsjkedf p. 82,) "The Prophecie of land and was paftor of the Englifli church 

England*s Revolt againe to Popery, in Arnheim in connection with Dr. 

wanteth Scripture Light." To this Wil- Thomas Goodwin, the firft of the Five 

liams rejoins (Bloody Tenent yet more Difleming Brethren to whom Williams's 

Bhsdy^'p. 1 19,) "He that loves Cbrifl "Queries" was adtlrefTed. He was a 

Jej'as in fincerity, cannot but long that Millenarian, and wrote a work entitled 

Cbrijf Je/as would fpeedily be pleafed " The Perfonal Reign of Chrift upon 

with the breath of his mouth to con fume Earth. In a Treatife wherein is fully 5e 

that man of (in : But yet that worthy largely laid open k proved, that Jefus 

fervant of Gsd (according to his eon- Chrill, together with his Saints, Oiall 

fdenee^ Mailer Areter^ doth not barely vifibly poffefs a monarchicall State and 

propofe his o//ff/0xr, but alfohis^rr/^/ffr^- Kingdom in the World, 1642." Brook, 

grounds tVi\i\c\i I believe, compared with Lives •/ the Puritans^ ii: 455;. 
xll former experienees^ will leera to be of 

TbeBhmdf Tmtm. 397 

Truth. I therefore thirdly add^ Tlutt only fuch ]U2f j^ 

as are Atrabams Seed, dreumeifed in Heart, Nfew^^^^^^^^ 
borne^ Ifr^^l (or wraftlers with God) are the AtUiiyfeoi Xbum^ 
of the former i/r^r/, thefe are only the holy Natsmi^'^ 
(i Pet. 2.) wonderfully redeemed m>m the Mgyfto£ 
this World {^itus 2. 14.) brought through the J2^ 
Sea of Bapttfme (i C^r. lo.) through the Wildemefle 
oiafflieiions^ and oi t\ic peoptes {Deut. 8. [186] £2^i(. 
* 20.) into the Kingdome of Heaven begun below, even 
that Cbrijiian Land of Promife^ where flow the ever- 
flowing ftreames and Rivers of Spirituall milke and 

Fourthly, All this people univerfally (in typicall'^^P^ 
and ceremoniall refpe^) were holy and cleane in this ^^i all 
t\ic\r fepar at ion znA fequejlration unto God^ Exod. 19. holy in t 
5. Hence, even in rcfpcdt of their naturall birth inJJ^^^I^^^^ 
that Land they were an Aofy Seed, and Ezra makes 
it the matter of his great complaint, Ezra 9. i. 2. 
The holy Seed have mingled thcmfclvcs. 

But where is now that Nation or Country upon the 
face of the Earthy thus cleane and holy unto God^ 
and bound to fo many ceremoniall cleanflngs and 
purgings ? 

Arc not all the Nations of the Earth alike cleane 
unto God^ or rather alike uncleane, untill it pleafeth 
the Father of mercies to call fome out to the Know^ ^^^ ^^ 
ledge and Grace oi his Sonne, making them to fee .nke fince 
llitxT filthinejfe and ftrangcncflc from the Commonwealetht com- 
ofl/rael, and to wafli in the bloud of the Lambe of G^. J|i'"^^ 

This taking away the difference between NationjeCiu. 
and Nation, Country and Country, is mofl fully and 

328 The Bloudy Tenent. 

living creatures prefented unto Peter ^ ARs i ©• where- 
by it pleaied the Lord to informe Peter o( the abol- 
ifhing of the difference between yew and Gentile in 
any holy or unholy, cleane or unclcane rclpedt. 

Fifthly, (not only to fpeake of all, but to feledb 

one or two more) This people of Ifrael in that 

J^« *^^jj: Nationall State were a type of all the Children of 

^^\^.God\vi all ages under the profeflion of the Gofpell^ 

of the If- who are therefore called the Children oi Abraham^ 

^Jj^^and the Ifrael oi God. Gal. 3. & Gal. 6. A Kingly 

only under Priejlboo.' ZT\A bofy Nation ( i Pet. 2. 9.) in a cleare and 

thcGof- manifefl Antitype to the former Ifrael. Exod. 19. 6. 

^^ * Hence Cbrijlians now are figuratively in this refpeft 

called Jewes. Rev. 3. where lies a cleare di(lin£tion 

of the true and falfe Chriftian under the confidera- 

tion of the true zxiAfalfe Jew: Behold I will make 

them of the Synagogue of Sathan that fay they are 

Jcwes and are not, but doe lie. Rev. 3. But fuch a 

typicall refpcft we finde not now upon any People, 

Nation or Country of the whole World: But out of 

all Nations. Tongues and Languages is God pleafed to 

call fome and redeem them to Himfclfc [Rev. 5. 9.) 

And hath made no difference betwecne the lewes 

and Gentiles. [ 1 87] Greekes and Scithians. Gal. 3. who 

by Regeneration or fecond birth, become the Ifrael of ' 

God. Gal. 6. the Temple of God. i Cor. 3. and the 

true yerufaleni. Heb. 1 2. 

'^^^ nr Laftly, all this whole Nation or people, as they 

^cl^j£P^. were of one typicall feed of Abraham. & fealed witn 

ent from a ihamcfull & painhill Ordinance of cutting off the 

wlrH^in fi^^'^^^^y ^""^ differenced them from all the World 
their figu.beiide: So alfo were they bound to fuch and fuch 

The Bhud<f Tenent. 329 

faUmmtut oi jt^rative worfljtps. Amongft many'* 
others I fhall end this paflagc concernine the people^] ^^,^ 
with a famous obfervation out of Nunih. 9. \y. viz.ftipj. 
All that whole Nation was bound to celebrate and 
keepc the Ftafi of the Pajfeover in his fealbn^ or clfe 
they were to be put to death. But doth God require 
a whole Nathn, ■ Country or K'mgdmie now thus to 
celebrate iYitMrituall Pajfeover, the Suf>per and Ft-aji 
of the Lamoe Chrijl Jefus, at fuch a time once a 
yeare, and that whofoever (hall not fo doe (hall bee 
puttodeath? What horrible^rff/>,6«ni7/Mnj,whatgraire 
bypocrijiest yea what woiiderfull defolatkns (fooner or 
later) mud needs follow upon fuch a courfe ? 

Tis true, the people of Ifrael, brought into cove- ^*'' 
nant with GodSn Abrabam^^iA fo fucceifively borne q^^^I, ' 
in Covenant with God, might (in that flate of amisiitwcn 
Nationall Church) folemnly covenant and fwcarc that JJ^^j^* 
whofoever would not feeke "Jebcvab the God oflfrael, Cokduu 
Ihould be put to death, a Cbron. 1 5. whether fmall""' ««- 
or great, whether man or woman. ' "^j- 

But may whole Nations or Kingdomes now {accord- which 
ing to any one title expreft by Chrijl lefus to that"'''"^"- 
purpofe) follow that patterne of Ifrael and pQt to „„, ioii. 
death all, both men and women, great and fmall, thafte. 
according to the rules of the Go/pel are not borne 
againe, penitent, humble,- heavenly, patient? &c. 
what a world of hypocrifie from hence is pra£tifed 
by thoufands, that for feare will ftoope to give that 
God their bodies in a forme, whom yet in truth their 
hearts afFcA not ? 

33^ The Bloudy Tenent. 

propiuiii. ting the holy things of God (like the Vcflcls of the 
flrj^htcTi Sandhiary, Daft. 5.) to prophane, impenitent and unre- 
which generate perfons ? 

fuch imi- Laftly, what flaughters both of men and women 

in the muft this neceflarily bring into the world, by the. 

Gofpcll Infurredtions and Civill VVarres about Religion and 

pr ucc. Confcience ? Yea what flaughters of the innocent and 

faithfull witneflTes of Chrift Jefus, who choofe to bee 

188] flaine all the day long for Chrift his fake, and 

to fight for their Lorcl and Maftcr Chrift, onely with 

fpirituall and Chriftian weapons ? 


Peace. TT feemes (deare Truth) a mighty Gu/fe 
JL betweene that people and Nation, and the 
Nations of the world then extant and ever fince. 

Truth. As fure as the blefled fubftance to all thofe 
fhadowes, Chrift lefus is come, fo unmatchable and 
never to bee paralleld by any Nationall State was that 
Ifrael in the Figure or Shadow. 

And yet the Ifrael of God now, the Regenerate or 
Newborne^ the circumcifed in Heart by Repentance 
and Mortification^ who willingly fubmit unto the 
Lord lefus as their onely King and Head^ may fitly 
parallell and anfwer that Ifrael in the type, without 
fuch danger of hypocrifie^ of fuch horrible prophana^ 
tions^ and of firing the Civill State in fuch bloody 
combufiions^ as all Ages have brought forth upon this 
compelling a whole Nation or Kingdome to be the 
antitype 01 Ifrael. 

Tie Bkmijf Ttmm, 331 

Peace. Were this Light entertained, ^^^ ^^^^P^^^jl^^^ 
would (hine forth for my retume and rejlmareoim. ^ ^faigt 

Truib. I have vet to adde a third CMfidkratknmiQvi^ 
concerning the Ktngi and Gwemmtrs of that L^^^^j^^ 
and people. ^ a] Kingtft 

They were to be (unlefle in their capthitkiYof^^'^^^^^on 
their Brethren^ members of the true Clmrcb of G«/» woJld. 
as appeares in the Hiftory of Mofes^ the Etders of Firft, they 
Ifrael^ and the Judges and Kings of Ifrael afterward. ^'^^iJ^ 

But firftp who can deny but tnat there may be nowo^he 
many lawfuU Gavemours, Magifirates and Kings in Ckurclu 
the Nations of the World, where is no true Cbureb^^^^^ 
of Icjus Cbrifi t vouchfiOed 

Secondly, we know the many excellent j^/ where- ^y ^^ *• 
with it hath pleafed God to turni(h many, enabling e^Tc^^. 
them for publike (ervice to their C^t/n/riW both in Tons. 
Peace and fVar (as all Ages and Experience tcftifics) 
on whofe foules hee hath not yet pleafed to (liine in 
the face of lefus Cbriji : which Gtyis and Talents 
muft all lye buried in the Earthy unleffe fuch perfons 
may lawfully be called and chofen to, and improved 
in publike J ervice^ notwithftanding their different ©r^^^""* 
contrary Confcience and IVorJljip. to all tme 

Thirdly, if none but true Cbrijlians^ members of P[«^y "^ 
Chrijl lefus might be Civili Magifirates, and pub- SeTfe?'"^ 
likely intruded with civili affaires, [ 1 89] then none 
but members of Churches, Chriflians (hould be Huf- 
bands of IVives, Fathers of Children, Mafiers of Ser^ 
vants : But againfl this doilrine the whole creation, 
the whole World may juftly rife up in armes, as not 


The Bloudy Tenent. 

The P.. 

men that have not heard of God nor Cbrift^ certainly 
their Officers^ Minifiers^ and Governours muft be law- 
full alfo. 

Fourthly, it is notorioufly knowne to be the dan- 
trinc o?" gcrous doSlrine profeft by fbme Papifts^ that Princes 
dcpofing degenerating from their Religion^ and turning Here^ 
Magif. tickes^ are to be depofed, and their Subjects aftually 
fciTcd in difchargcd from tneir obedience.' Which doSrine 
all fuch mufl neceffarily hold (however mod loath 
to owne it) that hold the Magijlrate Guardian of both 
Tables^ and confequently fuch an one as is inabled to 
judge, yea and to demonflrate to all men the worjinp 
of God: yea and being thus Governor and Head of 
the Church he muft neceflarily be a part of it him- 
fclfe : which when by Herejie he falls from (though 
it may be by Truths mifcalled Herejie) he falls from 
his calling of Magijlracy^ and is utterly difabled from 
his (pretended) guardianjhip and government of the 

Laftly, we may remember the pradtice of the Lord 
^^}^^^ lefus zndi \i\% followers^ commanding and praftifing 
in ChriiU obedience to the Higher Powers^ though we finde not 
one Civill Magijlrate a Chrijiian in all the Jirji 

cfTcft to 
be true 
by the 


No civill 


• The Oath of Allegiance required by 
James I. liter the Gunpowder Plot of 
courfe produced confidcrable controverf)' 
rcfpefting its lawfulnefs. The oath de- 
clared " that the pope, neither of hini- 
felf, nor by any authority of the church 
or fee of ktmr, or by any other means 
with any other, hath any power or au- 
thority to depofc the King, or todifpofe 
of any of his majclly's kingdoms or 
dominions ; or to difcharge any of his 

fubjcfls of their allegiance and obedience 
to his majelly, &c.'* Againll this Paul 
V. ilPued two Briefs. Cardinal Bcllar- 
min alfo wrote againll it on the Papal 
(ide. For the Oath and the Briefs, with 
an account of the controvcrfy, and the 
Declaration of the Gallican church in 
1682 againll the Pope's Dcpofing Power, 
fee Butler's Mimc/n 0/ Enghjh Ctttbo/ia^ 
xlvii-1. vol. 2, 184-223. 

Tbe Bhmdf Temm. 333 

Cburcbes. But oontrarily the chill Magi^r^te tt that 
time was the bloody Beafi^ made up (as JDsmel fysmtM 
to imply concerning the Romam Staie^ Dan. 7. 7.) 
of the Lion^ the Beare^ and the Leopard^ Rev. 13. a. 



Peace JT^ thefe waights wee may tiy the waight^JJJ^ 
mJ of that commonly received and not quef- ii^ ^^^^ 

tioned opinion^ viz. That the civillfiate and t\it= fprit^ nwm 
tftf//» the Cburcb and Cammonweale, they aire likej^jj^ 
Hippocrates iwinnes^ they are borne together, grow rottadneA 
up together, laugh together, weepe together, ficken ®J ^ 

and die together. The*"*** 

Truth. A witty, yet a mod dangerous FiSlion of Church 
the Father oi Lies, who hardncd in Rebellion again ft J^"^^^**"" 
God, perfwades Gods people to drinke downe fuch wealth are 
deadly poifon, though he knowes the truth of thefe i*"*'* Hypo 
five particulars, which I (hall reminde you of. ^^^%. 

Firft, many flourifhing States in the World have Many 
beene and are at this day, which heare not oi lefus^^^^^^^ 
CbriJl^znA therefore have not [190] the ^r^i'wr^ and xvithout 
concurrence of a Church of Chriji with them. « «"»c 

Secondly, there have beene many thoufands oi^^^^^^^ 
Gods people, who in their perfonall eftate and life of Gods peo. 
grace were awake to 6W, but in refoedt of Ci6i/rrA Pj5 **"* 
eftate they knew no other then a Church of dead \ true "* 
ftones, the Parifh Church ; or though fome light be Church 
of late come in through fbme cranny, yet they feeke ^"** 
not after, or leaft of all are joyned to any true Church 
of God. confiftinc^ of living and beleevinir ftones. 

334 ^^^ Bloudy Tenent. 

X^,.^^^ ^**' not oncly is the doore of calling to Magiftracy fixMX, 
viccf. ^' againft naturall and unregenerate men (though excel- 
lently fitted for civtll oflices) but alfo againil the bed 
_, and ableft fervants of God^ except they be entred into 
Church edate ; fb that thoufands of Gods owne peo- 
ple (excellently qualified) not knowings or not entring 
into fuch a Church eflate, fliall not be accounted fit* 
for civill fervices. 

Thirdly, admit that a chill Magijirate be neither 
a member of a true Church of Cbrijl (if any bee in 
his dominions) nor in his perfon fcare God^ yet may 
he (pollibly) give free permijjion without moUJlation^ 
yea and fometimes incouraeement and affiftance to 
Gods peo- the fervice and Church ot God. Thus wee finde 

mined Mid -^^'"^^^''^ permitted to build and fet up an Altar to 
favoured his God wnercfoever hee came amongft the idola- 
by Idola- trous Nations in the Land of Canaan. Thus Cyrus 
proclaims liberty to all the people of God in his 
Dominions, freely to goe up and build the Temple of 
God at yerufalcm^ and Artaxerxes after him con- 
firmed it. 

Thus the Romane Emperours and Governours under 

him permitted the Church of Gc^[,] the J ewes in the 

LoraChriJls time, their Temple 2lv\A Worjhip^ although 

in Civill things they were fubjeft to the Romanes. 

ChrifU Fourthly, the Scriptures of Truth and the Records 

churcL of Time concurrc in this, that the firft Churches of 

fn?*^. ^^''il^ 7/f^^^ ^^^ h^^^^ patternes and prejidents to all 
crncdwith fuccccding Agcs, were gathered and governed with- 
out the out the aid, alliftance, or countenance of any Civill 
an annc Authoritie,from which they fufFered great perfecutions 
of flcih. for the name of the Z^n/y^jprofefTed amongft them. 

The B/mfy Tenmt. 335 

The ^tf/Mi/9 ltiKi(fr/» and JCni^/ of the Et^ 
tuoufly raee againft the lArd and his Anointed* Pfal. 
2. I. 2. Yet vet/. 6. it hath pleafed the Father to fet :, 

the Lord J^/us King upon his holv Hill of Zkn. 
19 1 1 Cbrijfyefui would not be pleafed to make ule 
of tne Civill Magi/Irate to affift him in his Spirituall 

Kingdome : nor would he yet be daunted or difcour* 
aged in his Servants by all their threats and terrwrs: 
for Uifve is ftrong as deaths and the coales thereof^'^ 
eive a moft vehement ftame^ and are not quenched ^i!^ 
by all the waters and ftouds of mightieft oppofition^ckiiie 

K^am. o. • ^ Chria 

Chrifts Church is like a chafte and loving wife^ in jefiu in 
whofe heart is fixed her Husbands tove^ who faAth^^^"^^ 
found the tcndcrncflc of his love towards her, and ^^ j^J^rt 
hath been made fruitful! by him, and therefore feekesfrom the 
(he not the fmiles^ nor fcarcs the frownes of all the ^®'W. 
Emperours in the World to bring her Cbriji unto her, 
or keep him from her. 

Laftly, we finde in the tyrannical! ufurpations of The 10 
the Romijb Anticbrijl^ the 10 homes (which fome of^^'J*JJ' 
good note conceive to be the 10 Kingdomes, into^i 17/ 
which the Romane Empire was quartred and divi- 
ded) are cxprcfly faid Revel. 17. 13. to have one 
minde to give their power and flrength unto the 
Beaji^ \cz{ver. 17.J tncir Kingdome unto the Beajl, 
until! the Words or God (hall be fulfilled : whence it 
followes, that all thofe Nations that are euilded over 
with the name of Chrijl^ have under that mask or 
vizard (as fome Executioners and Tormentors in the 
Inquijition ufe to torment) perfecuted the Lord Jefus 



336 ' The Bloudy Tenent. 


^^n ^^ ^^ *^ ^^ ^^'' ^y^ about, tume over the Records^ 

of pSe- ^nd examine the experience of paft and prefent Gf»- 

cution on- era f ions, and fee if all particular oifervations amount 

folded. j^Q^ ^^ this fumme, viz. that the great whore hath 

committed fornication with the Kings of the Earth, 

and made drunke thereof Nations with the cup of 

the wine of htr fornications : In which drunkennes 

and ivboredome (as whores ufe to pra£lice) (he hath 

robbed the Kings and Nations ot their power and 

ftrength, and {lefaM like) having procured the /if/>rf/ 

names znA foales, (he drinks drunk. Revel. 17. with 

the blood of Naboth, who (becaufe he dares not part 

flaughT' with his rightfull inheritance in the land of Canaan, 

lercd. the blelTcd land of promife and falvation in Chrijl) 

as a Traitour to the rry/7/ 5/^/^, and Blafphemer 

againft God, (he (under the colour of a day of humil^ 

iation in Prayer and FaJIing) (lones to death. 

192] CHAP. CXVI. 

P^i/r^.T^Eare Truth, how art thou hidden from the 
i-/ eyes of men, in thefe myjieriesf how 
(hould men weep abundantly with lobn, that the 
Lambe may pleafe to open thefe blefled foales unto 
them ? 

Truth. O that Men more prized their makers 
fcare! then fhould they be more acquainted with 
their Makers counceils, for his Secret is with them 
that feare him, Pfal. 25. 

I palfe on to a fecond Difference. 
The myf. '^^^ Kings of Ifrael and ludah were all folemnly 
f annointed with oyle, Pfal. 39. 20. I have found David 

2. DifTer- 

terie ol 

Tbe BImufy Terniti. 3^ 

mftrvanU ^itb my holy Oik have I mmmud tim.^^^^^ 
Whence the Kings 01 1 fraet and luJab were hon^i^ap^ 
oured with that my ftkail and glorious Title of the Unci ud 
Anointed^ or Cbrijl of the Lard^ Lam. 4. 20. the^"^*^ 
Breath of our Nofirils^ the Anointed of lebmHib was 
taken in their pits^ &c. . 

Which anoyniing and title^ however[ J the Man of 
Sinne, together with the Crowne and Diademe of 
Spiritual! Ifrael^ the Church of GW, he hath given 
to feme 01 the Kings of the Earthy that fb he may 
in lieu thereof difpofe of their Civill Crownes the 
eafier: yet (hall we finde it an incommunicable 
priviledge and prerogative of of the Saints and peo- 
ple of God. 

For as the Lord Jefus himfelfe in the Antitype was 
not annointcd with material! hut fpiritua// oylc, Pf^i^ 
45. with the oyle of G/adnes, and Luke 4. 14. from 
If a. 61.1. with the fpirit of God. The fpirit of the ^^^ 
Lord is upon me, the Lord hath annointcd me to Name 
preach good tidings, &c. So alfo all his members ^^"^f" 
are annointcd with the holy fpirit of God, 2 Cor. i.^J^"**"**- 
21. & I John 2. 

Hence is it that Cbrijlians rcjoyce in that name, 
as carrying the very cxpreflc title of the Anointed of 
the Lord\ which moil fupcrftitioufly and facrilcg- 
ioufly hath been applied only unto Kings. 

Peace. O deare Truth, how doth the great Searcher A Stcri- 
of all Hearts finde out the thefts of the Antichrijlian^^"^ 
World ? how are men caried in the darke they know uc of Sc 
not whither ? How is that heavenly charec, Touch Name 

m O ' OL *A* 

not mine Anointed, &c. iPfal. 105.) common to all'""'""*^ 

338 The Bloudy Tenent. 


way of Monopoly or privilcdgc appropriated to Kings 
and Princes f 

Truth. It will not be here unfeafonable to call to 
minde that [193] admirable Propbecie^ Ezek. 21. 26, 
27. Thus faith jebovab God, Remove the Diadem, 
take away the Crowne, this (hall not be the fame, 
T^^ «f ^-^^ ^^"^ ^^^^ ^^ \ovf, and abafe him that is high : I 
ChrX ^^'*'' overturne, overtume, overturne, untill he come 
Kingly whofe right it is, and I will give it him. The mat- 
power, j^j. jg ^ Crown and Diadem to be taken from an 

Vfurpers head, and fct upon the head of the right 

Peace. DoubtlefTe this myftically intends the fpirit- 
uall Crowne of the Lord Jcfus, for thefe many hun- 
drcth ycares fet upon the beads of the Competitours 
and Corriva/s of the Lord J ejus, upon whofe glori- 
ous head in his Mejfengers and Cburcbes, the Crown 
(hall be eflablifhed; The anointing, the title, and the 
crown and power muft returne to the Lord J ejus in 
his Saints, unto whom alone belongs his power and 
autboritie in Ecclejiajlicali or Spiritual! cafes. 


3. The Trutb.T Therefore proceed to a third difference 
ifradM^ ^ between thofe Kings and Governours of 

Judah in- Ifracl and Judab, and all other Kings and Rulers of 
veiled ^ije Eartb. Looke upon the Adminiflrations of the 
Spirituall Kings of Ifraei zx\A Judab, and well weigh the Power 
power, and Autboritie which thofe Kings of Ifrael and yudab 
exercifed in Ecclejiajlicali and fpirituall caufes, and 
upon a due fcarch we (hall not find the fame Scepter 

TieBim^Temiit. 339 

a£ Spirituall p^wer in the hand of CrunEf ^itfAtnMr, 
which was fetled in the handi of the Khigt of IfraH 
and Judab. 

David appointed the Orders of the Prujti 6c Sh^' 
ert, he brought the Arke to yerufalem, he prepared 
for the building of the Temple, the patteme whereof 
he delivered to Sa/emen: yet ^tfvii/ herein could not 
be a type of the Ki'ags and RtUerj of the Earth, but 
of the King of Heaven, Cinjl lefus: for, 

Firft, David, as he was a King, fo was he aUb a 
Prophet, A^s z. 30. and therefore a type (ai Mofes 
alfo was, of that great Pr^bet the Son of God, And 
they that plead for Davids Kingly power, mufl alfo 
by the lame rule plead for his Prophetical!, by which 
he fwayed the Scepter of Ifrael in Church afniires. 

Secondly, it is exprelly laid, 1 Cron. 28. 11.12. ■S-]^-^'?*' 
verjes, that the patterne which David gave to Salo- \j^fp\^^^ 
mon (concerning the matter of the Tetitpk and War- by the ' 
fi}ip of God, he had it by the Spirit, which was no g'^'S''" 
other but a figure of the immediate infpiration of the hu order. 
fpirit of God, unto the Lard lej'us the true Spiritual! '^8 o*" 
King of Ifrael, John, i . [ 1 94] 49, Rabbi, thou art the ^„1m. 
Son of God\ Rabbi, thou art the King of Ifrael. 

Againe, What Civill Magijlrate may now a£t asStlomou 
Salomon {a type of Cbrijl) doth aft, 1 King. 2. 26. 2-;.?^^^^ 
Salomon thrull out Abtathar from being Priejl untO(,Kmp«. 
lebovah. »*■ »7-) 

Peace. Some objeft that Abtathar was a man oP' ™ 
^tf/i, ver. 26. worthy to die, as having followed 
Adonijab ; and therefore Salomon executed, no more 
then Q\\'^\ jujlice upon him. 

340 The Bloudy Tenent. 

Abiathir infill upofi him a rpirituall^ but by what rights but 
phThI * ^ l^c was /T/fi^ of tnc Churchy a figure of Ci6r^ ? 
hood, ex- Abiathar his Life is fpared with rcfpcdt to his 
amined. former good fcrvicc in following after David; but 
yet he is turned out from the Priefthood. 

But now put the cafe : fuppofe that any of the 
A cafe put Officers of the New^ England Churches (hould prove 
"|*(^on^f falfc to the State^ and be difcovcred joyning with a 
Abiaihars French Monjieur^ or Spanijb Don^ (thirfting after con^ 
"'*• queji and dominion) to further their invajions of that 
Countrey; yet for fome former faithfull fcrvice to 
the State, he (hould not be adjudged to Civill pun- 
ishment : I aske now, might their Governours or 
their Genera// Court (their Parliament) depofe fuch 
a man, a PaJIour^ Teacher^ or E/der^ from his holy 
Calling or office in Gods Houfe ? 
Another Or fuppofe in a partiall and corrupt State, a Mem- 
• ber or Officer of a Church (hould efcape with his life 
upon the commiffion of murther^ ougnt not a Church 
of Chrijl upon repentance to receive him ? I fuppofe 
it will not be faid that he ought to execute himfclfe; 
or that the Church may ufc a Civill /word againd 
him. In thefe cafes may fuch perfons (fpar'd in civill 
puniflimcnts for fome reafon of, or by partialitie of 
State) be puniflied fpiritually by the Civill Magijirate^ 
as Abiathar was ? Let the very Enemies of Z ion be 

Secondly, If Salomon in thrufting out of Abiathar 
was a patterne and prejident unto all Civill Magijlrates^ 
why not alfo in putting Zadok in his roome, ver. 35. 
But againft this the Pope^ the Bijhops^ the Presbyte- 
rians^ and the Independents will all cry out againft 



fiich apnAioeiii fh6t SenaSLnfycBoftecUmataA. 
chmik^et for tbdr Mmytrki. 

We find the LUertk of the A^fieAr of Cir^ io tbe^' 
choice of an [195] A^k, AS. 1. of* iyetam,A3.fZl 
6. of EJJerj, AS. 14. and giuded by the i^^tmmt*\ 
dther of the Af^ks or Eiommlijls, i 7nv. t. Tinr. 1.^ ^^ ^ 
without the Inft influence « any ervUi Mi^0rau,^kek^^ 
which Ihewec the hetuty of thdr uitrtjr. f'**- 

The ParliMitntsof Engkaul have by right freeAdvm 
choice of their Sfeaker, yet fbme PrhuxM have thin ?*—* 
fiure beene gratified as to nominate yea and implic-t^^S^^' 
itely to commend a fyketfirr to them.' If^ije meu nave M_t Bfc - 
ieene the evil) cMfequencet of thofe h^uautt (though*"**** 
but in eiviil things) how much mre greater and 
' ftronger are thofe fnares, when the golden Knes of 
the Sonne of God axe delivered into the hands 01 civill 
Authority f 

Peace. You know the noife raifed concerning thofe 
famous aBt of Afa, Hezekiab, lebofapbat, lofiab. 
What thinke you of the Fait proclaimeid by leboj'a- 
fbat? 2. CbroH. 20. 3. 

Truth. I finde it to be the duty of Kings and all 
in authority, to incourage Cbrifts Mejeugers of Truth 
proclaiming Repentance, &r. 

But under the Goffet to enforce all naturall and 
tmregenerate people to aSt of Vforjbip, what prefident 
hath Cbrifi lefus given us ? 

Firft, tb true lebofapbat proclaimed a Fafi, &f.]cba&. 

• •• Ai foon u hi* mqeBy [Charlc* I.] bcca by the dcfifaaiioa of (be Ki^.)" 

)lid refotved upoD ihe cairmg of ■ Pir- Circndon, }iiprj »f KtitlSn. t'i: iSi, 

342 The Bloudy Tenent. 

phats ftft but was he not in matters Jhirituall a type of Cbrifl. 

examined. ^« ^ tr* c rt^ t^ "'* * "^ 

the true Ktng of Ifrae/ f 

Secondly, lebofapbat calls the members of the true 

Cburcb to Cburcb fcrvicc and worjloip of God. 
ifciviil But confider» if csvsll Powers now may judge of 
n^v^l^- ^"^ determine the adlions of worjhip proper to the 
jovne the Saints .* If they may appoint the time ot the Cburcbes 

the Vhur ^^C^^'A Fafting and Prayer, &c. why may they not 
chcswor-'as wcl forbid tnofc times which a Church of Cbrijl 
ihip, they fliall make choice of, feeing it is a branch of the fame 
fbr'bid her ^^^^ ^^ forbid what liketh not, as well as to injoyne 
limes. what plcafcth ? 

And if in thofe moft folemne duties and exercijes^ 
why not alfo in other ordinary meetings and worJJjips? 
And if fo, where . is the power of the Lord lefus 
bequeathed to his Minijlers and Churches^ of which 
the power of thofe Kings was but a (liadow ? 


Peace J^ I ^He liberty of the Subjeii founds moft fwcet, 

JL London and Oxford hoxh profefle to fight 

for it : How much infinitly more fweet is that true 

foule liberty according to Cbriji lefus? 

God will I know you would not take from Cafar ought, 

not wrong although it Were [196] to give to God: And what is 

Cxfar* Gods and his peoples I wifli that Cafar may not take. 

fliould not Yet for the fatisfadtion of fome, be pleafed to glance 

GoT^ upon lofah his famous Ails in the Church of God 

concerning the icorjl^ip of God^ the Priejis^ Levites^ 

and their Services^ compelling the people to keepe 

the Pajfeover^ making himfelfe a covenant before tne 

Lord, mod compdluir all that were feirad in \^^m- 
lem and Benjmmim to ftaod to it. 

Trmtb. To tbefe fiunont praOicei of I9M I fhall 
parallell the ptadiccs vi Englandi Kinn: and firft 
dejurty a word or two of thor right : uen AfmSn^ 
difcufle what hath beeo done. 

Firll, dejure: Iffiab was a predoiB branch of that^^Wftw- 
RotsII Root King DawJ, who was ininiediatetyj|||^ ,^ 
deUgned by God : and when the golden liokcsof theiinrf. ' 
Royall chaine broke in the uTurpationi of the Romane 
Conquerour, it pleafed the moft wile God to fend a 
Sonne of Davia, a Sonne of God, to he^inne againe 
that Royall Line, to (it upon the Tlirone of hit Father 
David, Luc. 1. 32. jI&s 2. 30. 

It is not fo with the Gentile Princes, Rulers and titptnt' 
Magiftrates, (whether Monarebieall, Arifiocratkell,'^^^ 
or DemocralicaU) who (though govemmeiil in generall God. the 
be from God, yet) receive their callingt, potoer andP"™"'" 
authority, (both Kings and Par/iamettts) mediately f^^^ 
irom the people. people 

Secondly, lofiab and thole Kings were Kings and 
Gevernours over the then true and onely Church of 
God National!, brought into the Covenant of God in 
Abraham, and ib downward : and they might well 
be forced to Hand to that Covenant into which with 
fuch immediate fignes and miracles they had beene 

But what Commiflion from Cbrift lefut had Henry^^^^ 
the eight, Edward the 6. or any {\qfiab like) to force, ^^^ 
the many hundred thoulands of Englijb men and an Cove- 
women, without fuch immediate ^^w/ and miracles^™y^'f 

344 ^^ Bloudy Tenent., 

rigncsjmnd Covenant with the invifiblc God^ the Father of Spirits^ 
buH"o"ot ^^ upon paine of death (as in lofiabs time) Kojiand to 
England, that which they never made, nor before Evangelicall 

Repentance arc poflibly capable of. 

Henry 8, Now fecondly de faSlo^ let it be well remembred* 

h^ad '^^d ^^"^crning the Kings of England profefling Refor- 

govcrnour matson. The foundation of all was laid in Henry the 

or the 8. The Pope chalcngeth to be the Vicar of Cbrijl 

England.^ I^/ here upon earth, to have power of reforming 

the Church, redrefling abufes, &c. Henry 8. falls out 

with the Pope^ and chalengeth [ 1 97] that very power 

to himfelf of which he had defpoiled the Pope^ as 

appeares by that A& of Parliament eftablifhing Henry 

8. the fupreme Head znd Governour in all cafes Eccle- 

fiaflicall,' &c. It pleafed the mod Hig/j God to plague 

the Pope by Henry the 8. his means : but neither 

Pope nor King can ever prove fuch power from Chrijl 

derived to either of them. 

The won- Secondly, (as before intimated) let us view the 

formings ^^orlccs and jifts of Englands imitation of \oJiahs 

and re. practice. Henry the 7. leaves England under the 

■ " Be it enaAed by authority of this tire from the dcfignation. Vet it an- 

preient Parliament, that the King our fwered a purpofe in marking the nature 

So%'ereign Lord, his heirs and fucceflbrs, of the revolution, and the emphafis of 

Kings of this realm, (hall be taken, ac- the name carried home the change into 

cepted and reputed the only fupreme the mind of the country. It was the 

Head in earth of the Church of England, epitome of all the meauires which had 

&c." been pafled againd the encroachments of 

The A£t of Supremacy is quoted in the fpiritual powers withio and without 

full by Froude, Hift.of EngUnd^ \\ : 324, the realm ; it was at once the fymbol of 

who adds : " Confiderable farcafm has the independence of England, and the 

been levelled at the aflumption by Henry declaration that thenceforth the civil 

of his title; and on the acccflion of magiHrate was fupreme within the Eng- 

Elizabeth, the crown, while reclaiming li(h dominions over church as well as 

the authority, thought it prudent to re- date." 

Tie Bkmfy TemtU. 345 

flavifh bondage of the Popes yoake. Hmtt the ^•^S^^ 
reformes all EnglimdxoeL new fii(hion» h»!i& Pa^Xmhl^ 
halfe Proiejlani. King Edward the 6. turnes about Bagkiidb 
the Wheele of the Siate^ and workes the whole Land ^^"<^ 
to abfolute Pnieftanifmt. Queene Mary fucceeding 
to the Helme, fteeres a dired contrary courfe, breakes 
in peeces all that Edward wrought, and brings forth 
an old edition of Englands Reformatim all Popifb. 
Mary not living out halfe her dayes (as the Prophet ^^*"C_ 
fpeaices of bloudy perfbns) Elizabeib (like lofepb) J|^^!SS 
advanced from the Prifon to the Palace^ and fromaodoftn 
the irons to the Crawne, (he pluckes up all her fitter |^^.*P 
Maries plants, and founds a Trumpet all Proteftant. «a*®"^ 

What (bber man (lands not amazed at the(e Revo^ 
lutions? and yet like Mother like Daughter: and 
how zealous are we their ofF-fpring for another 
imprejfion and better edition of a National! Canaan (in 
imitation of \udab and lojiab) which if attained, who 
knowes how foone fucceeding Kings or Parliaments 
will quite pull downe and abrogate ?' 

Thirdly, in all ihck formings and reformings^ aANadon. 
Nationall Cburcb of naturall unregenerate men was*'*^^"r^^ 
(like wax) the fubjedt matter of all thefe formes and j^a to* 
changes^ whether Popijb or Protejlant: concerning turne tnd 
which Nationall State the time is yet to come when^^""*' 
ever the Lord Jefus hath given a word of injiitution 
and appointment. 

' The Weflminfler Aflembly was then 1 644-69 was already in preparation while 

'in feflion. The Solemn League and The Bhudy Tenent was going to prefs. 

Covenant was fubfcribed Sept. 25, 16439 the committee having it in charge oeing 

not long after Williams's arrival in Eng- appointed 0£l.'i7, 1643. Neal« Hift^ if 

land. The Diredlory of Public Wor- Puritam^ i: 49$. Events foon jullified 

346 7b€ Bloudy Tenent. 


A wotmh p^^^^^xrOu bring to minde (dcarc Tr»/A) a pica of 
h/idof d!c ^ fomc wifcr Papijis for the Popes fupremacy^ 

Church, viz. that it was no fuch exorbitant or unheard of 
power zndjurifdiSlion which the Pope chalenged, but 
the very fame which a Woman^ Queene Elizahetb her 
felfe chalenged, ftiling her Pablffa^ ox Jl^e Pope : with- 
all pleading that in point oi Renjon it was far more 
fuitable that the Lord Jefus [19HJ delegate his power 
rather to a Clcrgie viati then a Lay nian^ as Henry the 
8. or a woman, as his daughter Elizabeth. 
The Pi- Truth. I beleeve that neither one nor t'other hit 
ci^loThT ^^^ white/ yet I beleeve the Papijis arrowes tall the 
Truth con ncareft to it in this particular, viz. That the govern- 
cerning ^fffjf of thc Churcb of Chrijl fhould rather belong to 
crnmcnt ^^^^ ^ profcflc a Minijlry or Office Spirituall, then 
of the to fuch as arc meerly Teniporall and Civill. 
Church g^ jj^j^j jjj conclufion, the whole controverjie con- 
Protcf- cerning the government of Chrijls Kingdome or Churchy 
lanti. will be found to lye between the true and falfe Min- 
ijlry^ both chalcnging the true commijjion^ power and 
keyes from Chrijl. 
The Peace. This all glorious diadem of the Kingly power 

^o"x^of ^f ^^^ -^^''^ Jc/^*^ ^^^^ beene the eye-fore of the 
the Lord World^ and that which the Kings and Rulers of the 
M^"* nT' /^6rA/ have alwayes lift up their hands unto. 
Kings ind The lirft report of a new King of the J ewes puts 
Rulers Herod and all yerufalem into frights ; and the power 

' The centre of the butt in archery ** 'Twas I won the wager, though you 
was formerly painted white. hit the white." Shakefpcarc, Taming of 

the Sbrew, v. 5. 

The Bk9ufy Temttt. 347 


of this moft glorious Kh^ of Kings over* the ^^^^^^L 
and Confdences of men, or over their /hes and — - •^ 

^1]^, is ftill the wAsie that all the Prinets of this 
^^rA/ (hoot at, and are enraged at the tidings of the 
true Heire the Lord Je/kt in his fervants. 

Truth. You well mmde (deare Peace) a twofold A twoftu 
exaltation of the Lord^efus^ one in the SeuUs ^n^^f^^a! 
Spirits of men, and (b he is exalted ^ all that truly ^ " 
love him, though yet remaining in BaMs captivity^ 
and before they hearken to the voyce of the Lord^ 
Come forth oX Babel niy people. 

A fecond exaltation 01 Cbriji Jefus upon the TJkrone 
of David his Father in his Church and Cmgregatian^ 
which is his Spirituall Kingdome here below. 

I confeiTe tnere is a tumultuous r^jff at his nf/mifrr The world 
into his Throne in the Soule and Confciences of any of ftonneth 
his chofeii ; but againft his fecond exaltation in his*^ 
true Kingly power and government^ cither Monarchic 
call in hinifelfy or Minijleriall in the hands of his 
Minijlers and Churches^ are muflred up and (hall be 
in the battels of Chrijl yet to he fought^ all the powers 
of the gates of Etfr/A and HelL 

But I (hall mention one difference more between A fourth 
the Kings of Ifrael znA Judab^ and all other ^^^^S^^^^^^ 
and Rulers of the Gentiles. Ifmcl* ^ 

Thofe /^/wrf J as Kings of Ifrael were all invefted types, 
with a typicall and figurative rcfpedt, with which now 
no Civill power in the World can be invefted. 
199] They wore a double Crowne^ Firft, Civill :Th9y 
Secondly, Spirituall, in which refpedt they typed out j^^^j* 
the Spirituall King of Ifrael, CbriJI J ejus. Crown. 

^Vn^n T (iiv tK#»v ur#»r^ f^h^t T malr^ tK^m nnt tn 

348 7be Bloudy Tenent. 

all rcfpcdk fo to be, but as Kings and Goventours over 
the Cnurch and Kingdome of God, therein types. 
J**f Hence all thofe Saviours and Deliverers^ which it 

orthc" pleafcd God to ftirre up extraordinarily to his people, 
jcwcs, Gideon^ Baruc^ Sampjon^ &c. in that refpedt of their 
oF^hc ^^cJ^g Saviours^ Jtiages^ and Deliverers of Gods peo- 
Saviour plc, fo wcrc they types of lejus Chriji^ either Mou- 
\v^ij ^^<^bically ruling by himfelf immediately, or Minify 
terially by fuch whom he pleafeth to fend to vindi^ 
viite the liberties and inheritances of his people. 



PeaceSfT muft needs be confeft that fince the Kings 
A of Ifrael were ceremonially anointed with 
Oile : and 

Secondly, in that thw fat upon the Throne of 
David (which is expreflcly applied to Cbriji lefus^ 
Luc. I. 32. ji£ls 2. 30. lobn 1. 49.) their Crownes 
were figurative and ceremoniall : but fome hercqucf- 
tion whether or no they were not types of civill 
Poivers and Rulers now, when Kings and Slueens 
(hall be nurfing Fathers and nurfing Mothers, &c. 
The Mod- Truth. For anfwer unto fuch, let them firft remcm- 
"^*^M*^^ bcr that the difpute lyes not concerning the Mon- 
iftcriall arcbicall power of the Lord lejus^ the power of 
power of making Lawes, and making Ordinances to his Saints 
^^"^ and Subjects : But concerning a deputed and Minif- 
teriall power, and this diflindtion the very Pope him- 
felf acknowledgeth. 
Q^^^ There arc three great Competitours for this depu- 
Comped- ted or Minifleriall power of the Lord lefus. 

TAr Bkmfy Temat. 349 

F\r^ the Attlnwcmr or Smib^m^ the 

Vicar of Ci6f^ on Barib, who fits it Gmfinwet they^Q^ 
Tem^/e of G«^ exalting himielfe not only abore •H g * " < 
that is called G0u/, but over the /omits and €mi/ciemees!^f^^ 
of all his vajatti, yea over the 5|^^7> cfCir$/i^ orergfoHt 
the holy Scriptures^ yea and Gpm/ himfelfi^ Z)m. ^**'^. - 
& f I chap, 6c Rev. 15. together with 2 Tbef. %. S«n'"^ 

This pretender although he profeffisth to claimepow«r af 
but the Minifteriall power of Chrift, to declare his^^^^^ 
Ordinances, to preacn, baptiie, [^^ ordaine Min-«po?tlM 
iflcrs» and yet doth he upon the point challenge thepoiM dul 
Monarchicall or abfolute power alfo, being iiiU ofJJJ^^^ 
fclfe exalting and blafpheming, Dan.j. 25.6c 1 1 . tcaii alio. 
36. Rev. 1 3. 6. fpeaking blafphemies againft the God 
of Heaven, thinking to change times and Lawes: 
but he is the ibnne of perdition arifing out of the 
bottomleiTe pit, and comes to deftrudtion. Revel. 17. 
for fo hath the Lord Jefus decreed to confume him 
by the breath of his mouth, 2 Tbef. 2. 

The fecond great Competitour to this Cfowne of The fec- 
thc Lord Jefus is the Civill Magiftrate, whether ^^^^« 
Emperours, Kings, or other inferiour Officers oftheCiviii 
State who are made to beleeve by the falfe Prophets Wigiftnte 
of the World that they are the Antitypes of the Kings 
of Ifrael and Judah, and weare the Crowne of Chrift. 

Under the wing of the Civill Magiftrate doe three 3 Grcti 
great fadtions (helter themfelves, and mutually oppofe **^{®"» 
each other, ftriving as for life, who (hall fit downcjnggn'" 
under the (hadow of that Arme of Flefti. Arme of 

Firft, the Prelacie^ who (though fome extravagants ^^^*' 
of late have inclined to wave the King^ and to creepe p J[jl^^ 

35^ The Bloudy Tenent.' 


the King^ that it is juftly iaid they are the Kings 


p l)^* Secondly, the Prejbyterie^ who (though in truth 

ric^. ^^^ they afcribe not fo much to the chill Magijlrate as 

fomc too groflcly do, yet they) give fo much to the 

The Vo^crvill Magijlrate as to make him abfolutely the Head 

bv^cric ^^ ^^ Church : Fpr, if they make him the Reformer 

make ufc of the Church, the Suppreflbur of Schifmaticks and 

o/; the Hereticks, the Proteftour and dcfendour of the 

Magifiratc ^^"^^^» &c. what is this in true plain Englifh but 

but as of to make him the Judge of the true and falfe Church, 

an Execu-jyjgg ^f what IS trutb^ and what errour; who is 

Schifmaticall, who Hereticall, unleflc they make him 

only an Executioner^ as the Pope doth in his punifli- 

ing of Hereticks ? 

I doubt not but the Ariftocraticall government of 

Presbyterians may well fubfift in a Monarchic (not 

only regulated but alfo tyrannicall) yet doth it more 

naturally delight in the element of an Aridocraticall 

government of State, and fo may properly be faid to 

be (as the Prelates, the Kings fo thefe) the States 


3. inde- The third, though not fo great, yet growing fac- 

pcndcntj, tion is that (fo called) Independent : I prejudice not 

the perfonall worth of any of the three forts: This 

The Inde. latter (as'I beleeve this Difcourfc hath [201 J mani- 

uScome^^^^^) J"n^P<» with the Prelates, and (though not 
nccrcft to morc fully, yet) more explicitely then the Presbyte- 
ihc Bifli. rians caft down the Crowne of the Lord Jejus at the 
°^*' feet of the Civill Magijlrate: And although they 
pretend to receive their Minijlrie from the choice of 
2 or 3 private perfons in Cburcb-covenant. yet would 

Tie Skmfy Temaa, 351 

they filne perTwade the Mother OUEi^ltmJ to inu* 
ttte her Uiughter New Enghmd't pnUSice, n& to 
keep out the Pretfyteriam, and onlj to embrace 
themfelves, both as the States and the Peopks BifhopL* 

The third eompetitien for this Crtwn and power on*^*»»* 
the Lord Jefuj is of thofe -that feparate both from ^^^rf" 
one and t other, yet divided aUb amongft themfelves thafe d 
into many feverall /r^/J^wr/. ' 

• Thli piflurc or ihc religiout Mriie* Inft wilhed to ntke » ippMr, Ak iIm 

uf thii lime ii fonicwhii more unu*ara- iDdependenii were feeUng for a idcn- 

hlf 111 ihc Inijepcndenlf then the judg- tioD which ivaiild cover more tihentlKm- 

meni which hiRurjr he* ptlTcd upon felvci. "They pleed for ao accoinnM^ 

ihcffl. Wllliimt judged them from hli deiion to other IcAa u well ai to then- 

own idvinceii point a( view, and per- felvei," fatd Robert Bavlie, defcribing 

hipi juniy, ■■ holding eflenililly the the difcul&on with the Independenn ia 

fame view of the power of the civil mag- the Committee for AccommodaiioK. 

IllrtlC with the I'rcn>yteriin>, and onljr ttiltri, ii: 171. They «l leafl were 

cumpeling with ihem fur the pofTefnan bitter enough againd any fort of indul- 

of init puwcr. The open connefliun gene. The Scoltilh Pirliiment wrote 

between ihcm and the perfoni in New (Feb. 3, i64.;-6) to Wettminller that 

Enaland who hiJ fcnt nim iniu exile, " it wii perfuaded That the Piety and 

andwhofe viewi he knew fo well, might Wifdom of the Honourable Houfe* will 

have led him 10 ihinli that there wii Tit- never admit Toleration of anv Se£b or 

tie to rhoofe between the two. Hi* Schifmi contrary to our Solemn and 

judgment he evidcnilv rclU on thofe Sacred Covenant." RuOiwonh, Hifttri- 

vicwi of the Xew LngUnd miniltcn fill C*UtHi*Mi, vi: 1J4. Edmund Ca- 

which he ii here conttovcrting, — "ai I lamy fijd to Parliament, in a fcrmon in 

believe thii difcourle huh manifelled." 1644, " If you do not libor iccordiitg 10 

The Ptcrtiyteriini in their difcufTion your duty and power to fuppreft the 

with the Independent! in the WeHmin- errori thereby tW are fpreid in the 

fler Aflembly, while trying to fettle fome Kingdom, all ihofe errors are your 

fcheme of accommodation for tender crron, and thofe hercRei are your neiv- 

confciencci, fay in the paper ptefented <iei. You are the Anabapiilli, jaa are 

Deeemher 1;, 164;, " Ai lor fuch a lot* the Aniinomiani, and *tii you that boM 

eration ai our brethren defirc, we ippre- that all religioni are to be toletated." 

hend it will open a door to all feflt; and Crotby, HiJI. rf B^ftifii, i; 176. 

though the Independent!, now plead for Biylic hated the Independenti with 

it, their brethren in New England do not all the vigor of r good hater, but it wai 

allow it." Neal. Hijt. tfPtriuni, ii; 17. becaufe he hated their doftrinei. In tbe 

lingu«(;e preface lo a Sermon before the Hoafe o 

352 The Bloudy Tenent. 

Of thefe, they that goc fiirthcft, profelTe thw muft 

yet come neerer to the wayes of the Son ot God: 

And doubtleiTe, fo farre as they have gone, they bid 

the MoJI^ and make xhcfaireji plea for the puritte and 

poncer of Cbriji "Jefus^ let the reft of the Inhabitants 

of the World be Judges. 

Their Lc( all jhc former well be viewed in their cxter- 

tbVroiticto "^'' State, pomp, riches, conformitie to the World, 

Chriiu &c. And on the other fide, let the latter be con- 

fidered, in their more through departure from Jinne 

znAJinfull WorJI^ip^ their condefcending (generally) 

to the lowed and meaneft contentments of this life^ 

Churches ^^^*^ expofing of thcmfclves for CbriJI to greater luf- 

of the Sep ferings, and their dcfiring no Civill fword nor Arme 

cration of Flcfh, but the two-edged fword of Gods Spirit to 

HumanU ^H' out thc matter by : and then let the Inhabitants 

tic and ot the World judge, which come neereft to the doc- 

nb'r^ trine, holines, povertie, patience and praftice of the 

not to be Lord Jcfus Chrift ; and whether or no thefe later 

opprcflcd, dcfcrvc not fo much of Humanitie, and the Subjects 

lcafti*per- Libcrtic, as (not offending the Civill State) in the 

milted, frecdome of their Soules, to enjoy the common aire 

to breath in. 

lead not lefs, unlawful for a Chrillian pendency wherein manv religious fouls 

State to give any liberty or toleration to for the time do wander, is the chief 

errors, than to fet up, in ^s^xy city or hand that opened at firll, and keepeth 

pari(h of their dominions, bordels for open to this day, the door to all the 

uncleannefs, fUges for plays and lills for other errors that plague us." Quoted by 

duels. That fo much extolled Inde- Palfrey, /////. $f New England^ ii: 89. 

Tie Bbutfy Temtia, 353 



PAfnf.*r\Etre TrtuAp you have (hewhe me a little. 
xJ draught of Zions (brrowes, her children 
tearing out their mothers bowels : O when will Hee 
that itablifheth, comforteth, and builds up Zion, 
looke downe from Heaven; and have mercy on her ? 

TrutA. The Vifion yet doth Urry (faith Hatacuk) 
but will mod: [202] furely come: and therefore the 
patient and believing muft wait for it. 

But to your laft Propofition, whether the Kings of 7 
Ifrael and Judah were not types of Civill Magiftrates ? JJ^J^^^ 
now I fuppofe by what hath been already fpoken, Kinp of 
thcfe things will be evident. |^"«l "w* 

Firft, that thcfe former types of the Land^ of the;"j ^,^"* 
People^ of their Worjhips^ were types and figures of a my other 
fptrituall Land, fpirituall People. znA fpirituall Wor- j^^aU A^* 
fiip under CbrijL Therefore confequently, their titypc. 
Saviours. Redeemers. De/iverers. Judges. Kings, muft Civill 
alfo have thtir/piritua// Antitypes, and fo confequently ^^c!"*^ 
not civi// but Jpirituall Governours and Rulers ; left muft needs 
the very ejfential nature of T^ypes. Figures and Shad- ^ f " g^*'* 
owes be overthrow uc. ituan Aiir' 

Secondly, although the Magiftrate by a Civill fword titypcs. 
might well compcU that Nationall Church to thejjjjjj^ 
externall exercife of their Naturall Worfhip : yet it was prop, 
is not poflible (according to the rule of the New^'?^^« 
Teftament) to compell whole Nations to true Repent- church 
ance and Regeneration, without which (fo farre asof the 

354 T'Ar Blouify Tenent. 

Jcwcf, but xnay be difcerncd true) the Worfliip and holy Name 

properTn ^^ ^od IS prophancd and blalphemed. 

the Chrif. , An Anne of Flefli, and Sword of Steele cannot 

V'|;;'^'5»^reach to cut the darkneflc of the Mind, the hard- 

tionaii. nelTe and unbeleefe of the Heart, and kindely operate 

upon the Soules affedtions to forfake a long continued 

Fathers worftiip, and to imbrace a new, though the 

beft and trueft. This worke performes alone that 

fword out of the mouth of Chrift, with two edges. 

Rev. I. & 3. 

Thirdly, we have not one tittle in the New Tefta- 
Ncithcr ment of Cbrsjl J ejus concerning fuch a parallel^ 
Icfus nor neither from Himfelfe^ nor from his Minijiers^ with 
hi$ Mcf- whom he converfcd fourty dayes after his Refurrec- 
IT"^^" d ^^*^''» inftrufting them in the matters of his Kingdome^ 
the Civill ^^s I . 

Magiilritc Neither find we any fuch commtjjion or direiiion 
ti"pe,butS^^^" to the Chill Magi/Irate to this purpofe, nor to 
the con. the Saints for their fubmijpon in matters fpirituall, 
^"O- but the contrary. Ails 4. & 5. 1 Cor. 7. 23. Colojf. 

2. 18. 

Civill Fourthly, we have formerly viewed" the very nature 

^•^^^ff/*' ^"^ eflcnce of a Civill Magijlr ate ^ and find it the fame 

tiaiivcivill *^^ ^ parts of the Worlds where ever people live upon 

and the thc facc of the Earthy agreeing together in Townes^ 

^^^^.^^f*^^ Cities, Provinces, Kingdomes: I fay the fame elfen- 

ihc World tially Civill, both from, i. the rife znA fountaine 

whence it [203] fprings, to wit, the peoples choice 

and free confent. 2. The Objedt of it, viz. therow- 

mon-njoeale ovfafety of fuch a people in their bodies and 

goods, as the Autbours of this Modell have themfelves 


■ Chap. xcii. 

Tbe BiMufy Tenemti 355 

This nviff Ntture of the Mag^ratt we have proved p 
to receive no additum of fewer from the Magifiratts l^ u^ 
b«ng a Cbriftian, do more then it receives <lSt«r/ffitfMffMnirc of 
from his not being a Qbrifiiam even u the CMr»wi-^^*'" 
wa/f is a true Common-vieale, although it have notwnle.Mr 
heard o( Chri^ianitie ; ani CAri^ianitie profeffed in^"^/^ 
it (as in Pergamuj, Epbefuj, &c.) malces it ne're no^Jj^ " 
more a Commonweale, and CbriahnitU talcen away.dimuiilh 
and the candlefiick removed, makes it ne're the telle '^ 
a Commonweale. 

Fifthly, the %pirit of God exprefly relates the worke Kmb> ■}• 
of the chiill Magifirate under the GoJ^el, Rom. 13^*^^'''' . 
exprefly mentioning (as the Magtjirates objeA) thctheOvill 
duties of the /eeoTid Table, concerning the bodies and ""'^ •■^ 

go«h oU\.^ fiij,a. KiJm 

2. The reward or wages which people owe for MigiawM 
fuch a worke, to wit, (not the contrioution of the 
Qburcb for any Jpirituall work, but) tribute, toil, cuf- 
tome which arc wages payable by all forts of men, 
Natives and Forreigners, who enjoy the fame benefit 
oi public k peace and commerce in the Nation, 

Sixthly, Since the civill Magijlrate, whether Kings 
or Parliaments, States, and Governours, can receive 
no more in jujlice then what the People give, and 
are therefore but the eyes and bands and inftruments^^ 
of the people ((imply confidercd, without rcfpeft tOy""„^ 
this or that Religion) it muft inevitably follow (astruecon- 
formerlv I have touched) that if Magtflrates havcf^JJ,'"^ 
received their power from t\ic people, then the grcatcft civtil 
number of the people of every Land have received Migif- 
from (Zbrijl lefus a power to ejlablijh, correEl, rejon/ie ^""^^ 

356 T^be Bloudy Tenent. 

of the Qburcb : And flic that by the cxprcflc wtn^d of the 

Iflid tnd Lo^J {Pf^^* *49-) hinds Kings in cbaints^ and Nobles 

Judah. in links of /ro/r, mud her felfe be fubjedt to the 

changeable pleafures of the people of the World 

(which lies in wickcdnejfe^ 1 lobn 5.) even in matters 

of Heavenly 2X\A fpiriiuall Nature. 

Hence therefore in all controverfics concerning 
the Churchy Minidrie and vvorfliip, the lad Appeale 
muft come to the Bar of the People or Common- 
wealy where all may perfonally meet, as in fome 
Commonwcales of fmall number, or in greater by 
their Reprcfcntatives. 
If no Re 204] Hence then no perfon efteemed a belecver, and 
J'g^Jl^^addcd to the Church. 
the Com- No Officer chofen and ordained. 
monwcti 1^0 perfon caft forth and excommunicated, but as 
thrno^* the Commonweale and people pleafe, and in con- 
Chrifi»no clufion, no Church of Chrift in this Land or World, 
« dlc^"* and confcqucntly no vifibly Chrift the Head of it. 
picafureofYca yct higher, confcqucntly no God in the World 
this %vorldworfliippcd according to the inftitutions of Chrift 
*• P-J^'-Jcfus, except the fcverall peoples of the Nations of 
the World fliall give allowance. 

Peace. Dcare Truth, Oh whither have our Fore- 
fathers and teachers led us ? higher then to God him- 
fclfc (by thcfe dodlrincs driven out of the World) you 
cannot rife : and yet fo high muft the inevitable and 
undeniable confcquenccs of thcfe their dodtrines 
reach, if men walke by their owne common Princi- 
The true Trutb. I may therefore here feafonably addc a 
antitype feventh, which is a neceftary confequence of all the 

Tie Bkutfy TeMnt, 357 

former jlrgumenttf ind tn jSrgumeta it fclfc: wb. we"' *■ 
iinde exprefly t fptrituall power of Cbrift ytf^' in the iftCSTa^ 
hands of his Saintj, Mhtifierj ahd Cewcbtt, to beejadak. 
the true Antitype of thole former figuret in til the 
Prophecies concerning Cbrifi \mjpirituallpvwer^ Ifa. 
9. Dan. 7. Mich. 4. tSe. compared with Luc. i. 32. 
Adt 2. 30. I Cor. 5. Math. 18. Marc. 13. 34. £cc. 


Peace. /^Lorious and conquering Tnith, mee 
VJ thinkes I fee moft evidently thy glori- 
ous conqueds: how mighty are thy fpirituall weapons 
(2 Cor. 10.) to breake downe thofe mighty and ftrong 
Holds and Caftlcs, which men have fortified them- 
felves withall againfl thee \ O that even the thoughts 
of men may fubmit and bow downe to the captivity 
of Jcfus Chrift! 

Truth. Your kinde incouragcment makes mee pro- A fiwn h 
ceed more cheerfully to a fourth difference from the^f*^"^ 
Lawes and Statutes of this Land, different from' all «nd Si«- 
the Lawes and Statutes of the World, and parallcl'd "'" f""" 
onely by the Lawes and Ordinances of fpirituall' " '"■ 

Firft then confider we the Law-maker , or rather MoTw* 
the Law-publijbtr or Prophet, as Mofes calls himfclfc.^J^^"'" 
Deut. 1 8. and A£i. 3. he is [205] exprefly called that 
Prophet who figured out Cbrtji Jefus who was to 
come, like unto Mofesi greater then Mofes, as the 
fon is greater then the fervant. 

Such LaW'giveri or Law-publijhers never had any 

3S8 T^be Bloudy Tenent. 

miraculoufly ftirred up and fent as the mouth of God 

betweene Go^and his people. 

^^^ ^ Secondly, froncerning the Lawes themfelves : It is 

ifrTcUn. ^^^^» ^^^ fccond Table containes the Law of Nature^ 

parailcrd. the Law Morall zxiA Civilly yet fuch a Law was alfo 

given to this people as never to any people in the 

IV or Id \ fuch was ^^ Law of worJJnp^ Pf^l* 147. 

peculiarly given to Jacobs and God did not deale ib 

with other Nations : which Lawes for the matter of 

the worjhip in all thofe wonderfull (ignificant Sacri- 

Jices^ and for the manner by fuch a Priejibood^ fuch a 

place oi Tabernacle^ and afterward of Temple^ fuch 

/////^j tluA folemnities oi Fejiivals^ were never to be 

parallel'd by any other Nation^ but onely by the true 

Cbriftian Ijrael eflabliflied by Jefus Cbriji amongft 

yewes and Gentiles throughout the World. 

Gods Thirdly, the Law of the tenne Words {Deut. 10.) 

owncfin- thg Epiiofftf of all the reft, it pleafed the moft high 

Cwc$°for God to frame and pen twice with his owne moft holy 

Ifracl. and dreadful! Jinger upon Mount Sinai^ which he 

never did to any other Nation before or fince, but 

onely to that fpirituall Ijrael^ the people and Churcb 

of GW, in whofe hearts oi Jiejl^ he writes his Lawes ^ 

according to Jer. 31. Heb. 8. and 10. 

Peace. Such promulgation of fuch Lawes^ by fuch 

a Propbet^ muft needs be matcblejfe and unparalleled. 

Flft differ- Trutb. In the fift place confider we the ^«;/^w^;/// 

cnccTcm-^j^j rewards annexed to the breach or obfervation oi 

porall proi ^ >. ^ "^ 

perit) moll thele Lawcs. 

proper to Firft, thofe which were of a temporall and prefent 
^JjVNV^'^confideration of this life: Blejpngs and Curjes of all 
tionaii forts Opened at large, Levit. 26. and Deut. 28. which 

Tie Bhiufy Tetuni. 359 

cannot poifiblv be made good in anv StiOe^ Cmmiftj^^ 
or KinfJome^ but in a Jhtrituall fen& in the Cbmrcb ^ 
and KmgJome of Cbrifi. 
' The reafon is this» fuch a temporall PrpfPtrity ofne 
outward peace and plenty of all things, of tncreafe ofy?|^ 
children^ of caitell^ of bonwr^ of healthy offucceffe^ of of g2i/ 
viBory^ fuits not temporally with the afflidea andP«^l«» 

perfecuted eftate of Go// P^Pl^ now : And therefore JJ^^^p^ 
fpirltuall and foule blejfednejfe muft be the Antitype, 
v/z. In the midft of revilings^ and all manner of evill 
fpeeches for Cbrijis &ke, (bule bleffedneffe. In the 
midft of affliSions and perfecutions^ Jmle blejfedneffe^ 
206] Math. 5. and Luc. 6. And yet herein the Ifrael 
of God (hould enjoy their fpirituall peace. Gal. 6. 1 6. 

Out of that blcncd temporall efiate to be caft or Wbit 
caried captive^ was their excommunication or caftin^ ifncU ex- 
out of Gods Jigbt^ 2 King. 17. 23. Therefore was cation 
the blafpbemer^ thcfalje Prophet^ the idolater^ to bee was. 
caft out or cut off from this boly Landi which pun- 
ijhment cannot be parallel'd by the punifhment of any 
State or Kingdome in the worlds but oncly by the 
excommunicating or outcafting of perfon or Church 
from the fcllowfhip of the Saints and Churches of 
Chrijl Jefus in the Go/pel. 

And therefore (as before I have noted) the putting The cor- 
away of the falfc prophet, by ftoning him to death.f^^^^ 
Deut. 13. is fitly anfwered (and that in the very fame Law, 
words) in the Antitype^ when by the general! confent^y?^ «J* 
or Jloning of the whole AJfembly^ any wicked perfon iSifo"i„g ;„ 
put away from amongft them, that is, fpiritually f»/the Gof. 
offoyjx of the Land 0? the fpiritually living, the peo- P*^'* 

360 The Bloudy Tcncnt. 

7** V*" Laftly, the great and high reward or funijbmcni of 

punifli^' the keeping or breach of thefe Lawes to Ifrael, was 

ments of fuch as cannot fuit with any State or Kingdome in 

'^f\\^^l^ f^or/J befide: the Reward of the Obfervation was 

not to be Life^ Eternall Life. The Breach of any one of thefe 

parailci'd. Lawes was deaths Eternall death or damnation from 

the prefcnce of the Lord. So Rom. 10. lam. 2. Such 

a Covenant God mzde not before nor fincc with any 

State or People in the world. For, Chrlfi is the end 

of the Law for righteoufnejfe to every one that 

belccveth, Rom. 10.4. And he that bclccveth in that 

Son of God^ hath eternall life; hce that bclecvcth 

not hath not life, but is condemned already, John 3. 

and I John 5. 


JrnwS" P^^^^.T^Eare ^rutb, you have mod lively fct forth 
lypicaU. -L^ the Unparalleled ftatc of that typicall Land 

and people of the Icwes in their peace and quiet gov- 
ernment : Let mee now rcqucft you in the laft place 
to glance at the difference of the wars of this people 
from the wars of other Nations^ and of their having 
no Antitype but the Churches of Chrijl lefus. 

[Truth.] Firft, all Nations round about Ifrael more 

or leiTe, fometime or other, had indignation again ft this 

Ifraeli peoplc, Mgyptians^ Edomites^ I^^7j M,oabites^ Ammo- 

rounT" w/V^/, MidianSf Philijtians^ Affyrians and Babylonians^ 

about. &c. as appcarcs in the Hiftory of Mojes^ Samuel^ ludges 

and Kings^ and in all the Prophets : You have an 

expreffc Catalogue of them, PJal. 83. fometimes many 

TAe PJmidy Tetuni. 361 

hundred thoufitnd Enemies in pjitcht fidd agtinft 
them : of Ethiopians ten hundrra thoufitnd at once 
in the dayes of j1/a, 2 Chron. 1 4. and at other tinies 
as the fand upon the Sea (hoare. 

Such Enemies the Lord lefus foretold his Ifrael^ '^ ^ 
The JVorld (hail hate you, lobn 16. You (hall be"5i2dl 
hated of all men for my Names fake, Mattb. 24. ifneL 
All that will live godW in Cbrift lefus muft be per- 
fecuted or hunted, x 7im. 4, And not only hyflcjb 
and bloud^ but alfo by Principalities^ Powers, Spirituall 
wickednefle in high places [Epbef.p.) by the whole 
Pagan World under the Roman Emperours, and the 
whole Anticbrijlian JVorld under tne Roman Popes^ 
Rev. 12. & 13. Chap, by the Kings of the Eartb^ 
Rev. 17. And Gog and Magogs like the fand upon 
the Sea (hoare (Rev. 20.) 

Peace. Such Enemies^ fuch Armies^ no Hiftory, no • 
experience proves ever to have come againft one 
poore Nation as againft Ifrael in the type ; and never 
was nor (hall be knowne to come againft any State 
or Country now, but the Ifrael of God the Spirituall 
Jewes^ Chrijls true followers in all parts and quarters 
of the World. 

\7rutb\ Befide all thefc without, Ifrael is betraied Enemict 

within her. owne bowells, bloudy Sauls^ -^^Z^^^^*^* iSIenn 
Sbebaes^ Adonijabs^ leroboams^ Atbaliabs rai(ing infur^ her own 
reilions^ conf piracies^ tumults^ in the Antitype^ and Par^ bowdU. 
tf/M[,] the Spirituall ftjite of the Chriftian Church. 
Secondly, confider we the famous and wonderfull 
battells^ viilories^ captivities^ deliverances^ which it 
pleafed the God of Ifrael to difpence to that people 


362 The Bloudy Teneni. 

by any State or people, but my ftically arid Spiritually 

the true Cbrijlian Ifrael of God^ Gal. 6. 

The ftm. How famous was the bondage and flavery of that 

cany'«p- P^^pl^ ^"^ Nation 430 yeares in the Land of JEgypt^ 

tivities of and as famous, glorious, and miraculous was their 

^^^]^'^^ rcturne through the Red Sea (a figure oi Baptifme. i 

Corinth. 10. and JE^pt a figure of an JEgypt now. 

Rev. II. 8?) 

How famous was the 70 yeares captivity of the 

le^joes in B//^^/ tranfported from that Land ox Canaan^ 

• and at the full period returned againe to lerujalem^ 

a type of the captivity of Gods people [208] now 

Spiritually captivated in myfticall Babel^ Rev. 18. 4? 

Their Time would faile me to fpeake oi Iojloua*s conqued 

fulTviao. ^f ^i^c^W Canaan^ the flaughtcr of 31 Kings, of the 

rics. miraculous taking of lericbo and other Cities ; Gideon 

his miraculous battell again ft the Midianites ; lona- 

t6an znd his Armour bearer again (I the P/ji/i//iws ; 

David by his 5 fmooth flones againft Goliab ; y(/i, 

lebofapbat^ Hezecbia^ their mighty and miraculous 

viSlories again (I fo many hundred thoufand Enemies, 

and that fometimes without a blow given. 

What State, what Kingdome, what warres and 

combats, victories and deliverances can parallel this 

people, but the Spirituall and myfticall Ifrael of God 

in every Nation and Country of the tVorld^ typed out 

by that fmall typicall handfull, in that little fpot of 

ground the land of Canaan ?, 

T**^ "y^' The Ifrael of God now, men and women, fight 

tcm of* " under the Great Lord Generally the Lord lefus Cbnjl\ 

Gods If- Their Weapons^ Armour^ and Artillery^ is like them- 

rael now. f^|^^ Spiritually fet forth from top to toe^ Ephef. 6. 

TbtBkmfyTtmm. 363 

So iBight]f tnd to pocent that tb^ broke downe the 
ftrongeft haU$ tnd CmJUty yet in the very fimki of 
men tnd any 10 emftimty the tot thoi^htt of 
men, fubjefting ?ni to Chri/t ^Wiu* Iney >re Sfnrit- 
uall nm f M e r wuri, a in all the 7 Chorchei of ■'^G** He 
that overcooimeth : He that orercommeth. Rev. 2. 

Their vifftnet and cnjme^ in this are contrary to 
thofe of this tVtrH for when they are flaine and 
flaughtered, yet then they conquer: So overcame 
they the Dheli in the Rimum Empermirt, Rev. i z. 
By the hloaJ of the Lamhe : 2. By the vird of thdr 
Tefiimimy : 3. The chcerfull fpilling of their owne 
hhiul for Cbrift ; for they loved not tbrir tives unto 
the death : And in all this they are more then Con- 
^tierers through him that loved them, Rom. 8. 

This glorious Armie of v)btte Troopers^ horfcs *nd^? "T*- 
harnefle {Cbrtfi Ufut and his true Ifraet) Rev. i9.AiMyrf 
glorioufly conquer and overcome the Beaft, the falfe white 
Prophet and the Kings of the Earth up in Armes^^^ 
againll ihcm, Rev. 19. and laftly, raigning with Cbriji 
a thoufand yeares they conquer the Divell himfelfe 
and the numbcrlelTc Armies (like the land on the 
Sea (lioare) of Gog and Magog, and yet not a tittle of 
mention of any JworJ, be/met, breaflplate, Jbield or 
borfe, but what is Spirituall and of a beavenfy nature: 
All which Warrcs of Ifrael have been, may be, and 
(hall be fulfilled myflically and Spiritually. 
209] I could further inuft on other particulars of 
IJ'raeh unparalled flate, and might difpUy thofe excel- 
lent palfagcs which it plcafeth God to mention. 

364 The Bloudy Tenent. 



Peace^'S^O^ have (dcarc Trutb) as in a glaife prc- 
X fented the face of Old and New IJrael^ and 
as in water, face anfwereth to face, fo doth the face 
of typicall Ifrael to the face of the Antitype^ between 
whom, and not between Canaan and the Chill 
Nations and Countries of the World now, there is an 
admirable confent and harmony : But I have heard 
fome fay, was not the civilljlate and ]udicialls of that 
people prelidentiall ? 

Y^r^% ^^^^* ^ ^^^^ '^^ ?^^9 ^^d might further difcovcr, 
ilitc of' ^^^ from the King upon his Throne^ to the very 
ifracl ycM% Beajls^ yca the excrements of their bodies (as we fee in 
tialf *^"*' their going to War, Deut. 23. 1 2.) their civills, mor- 
alls^ and naturalls were carried on in types: and 
however I acknowledge that what was fimply morally 
civilly and naturall in Ifraels Jlate, in their conjlitu- 
tions^ Laices^ puuijloments^ may be imitated and fol- 
lowed by the States, Countries, Cities and Kingdomes 
of the World : Yet who can queftion the lawjulnejje 
of other formes of Government, Lawes and punijh- 
ments which differ, fincc civill conjlitutions arc mens 
Ordinances (or creation, 2 Pet. 2. 13.) unto which 
Gods people are commanded even for the Lords fake 
to fubmit themfelvcs, which if they were unlawfull 
they ought not to do ? 

Peace. Having thus far proceeded in examining 
whether God hath charged the Civill State with the 
eflablifhing of the Spirituall and Religious, what 
conceive you of that next aflcrtion, viz. " It is well 
** knowne that the remifiif nes of Princes in Chriften- 

neBlmfyTtaa^, 365 

** dome In mattcn of Rdinon umI Worfl^ dholr- 
** ing the ctre thereof oo^ to the Clergies md 6> 
** letting their Homes upon the Churches bnd, hath 
** been the ciuie of Antichriftiaii invention, dTiirpe* 
** tion and corruption in the Wfxihip and Temple of 
" God. 

Truth. It is lanaentiblj come to pifle by GftfEr juft . 
ptrniifflon, Satbant policie, the peopkt finne, and the 
malice of-the •wicked againil Cnip, and the corruptiom 
of Princes and Magijratet, that fo many inventions, 
ttjurpationt, and corruftiont are rifen in the Worjhip 
and Temple of God throughout that part of the World 
which is called CbrijUan^ and may moft properly be^E^ ^jg* 
called the Popes Corijiendome, [210] in oppofttion toj,,^_ 
Cbrijl Jefus hit true Cbrijlian Commonweale, or Church 
the true Chriflendome : But that this hath arifcn from 
princes remilTcncire in not keeping their watch, to 
cftablifli the Purity of Religion, Doilrine and IVor- 
Jbip, and to punifh (according to Ifracls pattcrne) all 
fallc Miniftcrs, by rooting them and their worrfiips 
out of the Worla, that, I fay, can never bee evinced ; 
and the many thoufands of glorious Soules under the 
Altar, (whofe blood hath bccne Ibih by this pojition) 
and the many hundred thoufand (oulcs, driven out of 
their bodies by Civill IVarres, and the many millions 
of foules forced to bypocrifie and ruine eternal!, by 
inforced Vniformities in Worjhip, will to all Eternity 
proclaime the contrary. 

Indeed it fliewes a moll injurious idlenes and unfaith~ Gmi «b- 
fubtes in fuch as profclfc to be Mejjengers o( Chri/l^"'^^^^' 
ye/us, to caft the hcavicft weight ol their care uponMmiiien 

366 7b€ Bloudy Tenent. 

burd^en f ^^^^^»-^^^^^A Bodtes of Pcoplc, (that is, the Ww'ld 
judging^ it felfe) who have fundamentally in themfelves the 
md ettib- Root of PowcT^ to fct up what Government and Gov^ 
^IS^^^^^'^ours they (hall agree upon. 

it/ upon Secondly, it (hewes abundance of carnall diffidence 
the Com- and diftruil of the glorious ^©w^ and p2iC\o\xs prefence 
or°worid ^^ ^^^ Z*ori/ Jefus^ who hath given his promife and 
it fclfc. Word, to bee with fuch his mejfengers to the end of 
^ the 'xorld^ Matth. 28. 

That Hog that feares to meet a man in the path, 

runnes on with boldnes at his mailers comming and 

prefence at his backe. 

To gor- Thirdly, what imprudence and indifcretion is it in 

•^'d^^n ^^ nioft common affaires of Life, to conceive that 

civiii af. Emperours, Kings and Rulers of the earth muft not 

f^ircs load only be qualified with politicall and Jlate abilities to 

the Civm ^^^'^^ and execute fuch C/W// Lawes which may con- 

Migiiiraic ccrne the common rights^ peace zn^fafety (which is 

worke and bulineffe, load and burthen enough for 

the ableft fhoulders in the Commonweal) but alfo fur- 

niflicd with fuch fpirituall and heavenly abilities to 

govcrne the Spirituall ^nd Cbrijlian Commonwcak\ the 

Jlocke and Church of Chrijl^ to pull downe^ and Jet up 

Religion^ to judge ^ determine and punijh in Spirituall 

Magif- controverJieSy even to death or banijhment : And bcfidc, 

have no ^hat not Only the feverall forts of civill Officers (which 

morcpow-the pcople (hall choofe and fet up) muft be fo author- 

erihcnihc jfgj but that all refpedive Commonweales or Bodies of 

common ' . * \ix>i»ii» 

confcni ofpcople are charged (much more) by God with this 
fv!^ Pf°P^^ 'ii'orke and bujines^ radically and fundamentally, bccaufe 
truft them^^' ^^^^ civitl Magijlrates^ have not the leafl inch of 
with. civill power ^ but what is meafured out to them from 

Tie Bhudy TeneiU. 367 

the free conient of the [21 1] whole: even as a C^- 
mitiee of Parliament^ cannot further a& then the 
power of the Hmfe (hall arme and enable them. 
. Concerning that ObjeAion which may arife froni^J?^ 
the Kings of Ifracl and Judab^ who were borne i^^^l 
members of Gods Cburcb^ and trained up therein all Mtgif. 
their dayes, (which thoufands of lawfull Magifirates'^'^''^ 
in the worlds poflibly borne and bred in falfe Wor-hetre of 
(hips. Pagan or Anticbrljlian^ never heard of) *nd*^«*~« 
were therein types of the great anointed, the King ^/codT 
Ifrael^ I have ipoken fufficiently to fuch as have an 
care to heare : and therefore 

Laftly, fo unfutable is the commixing and intang-The Spiiw 
ling of the Civi/fwith the Spirituall charge and Gw- Jj;! j,"^ 
ernment^ that (except it was for fubliftence, as we fee Sword cma 
in Paul and Barnabas^ working with their owne"®*^« 
hands) the Lord "Jejus^ and his Apojlks^ kept them-^/onctna to one : If ever any in this world was able to the fame 
manage both the Spirituall and Civill, Church andP^''^'^"- 
Commonwcale, it was the Lord Jcfus, (wifedome it 
fclfc:) Yea hee was the true Hcirc to the Crowne 
of Ifraely being the Sonne of David : yet being fought The Lord 
for by the people to be made a King, Job. 5. he|5{^"j'** 
refufed, and would not give a preddcnt to any King, manage 
Prince, or Ruler, to manage both fwords, and to^^^*** 
afTume the charge of both Tables. 

Now concerning Princes, I delire it may bee Nero and 
remembrcd, who were mod injurious and dangerous ^^P^^j^ 
to Chriftianity, whether Nero^ Domitian^ y^/Z/Vi/r, perourt 
&c. Perfecuters^ or Conjiantine^ Tbeodojius^ &c. who f**'^. ^® »"- 
affumed this Power and Autbority^ in and over therk^^rtulf. 

368 The Bloudy Tencnt. 


^a""h ^^P^^^ ^^^ others of note, that under thefe later, 
"vHo^if."* the Church, the Chriftian State, Religion, and Wor- 
fumcd a {hip. Were moft corrupted : under ConJIantine^ Qbrif- 
sThuail ^^^^^ ^^ afleepe on the beds of carnall eafe and Lib- 
things, erty : infomuch that fome apply to his times, that 
Under flccpe of the Qburcb^ Cant. c. 2. I fleep though mine 
Sr&r-h«rt waketh.' 

tianitv fell 
into cor- 
rupt! on,^ 
and Chrif- 

•■".fell CHAP. CXXIV. 


Pr^r^.'VT'Ea, but fome will fay, this was not through 
X their afluming of this power, but the ill 
managing of it. 

Truth. Yet are they commonly brought as the 
great Prejidcnts for all lucceeding Princes and Rulers 
in after Ages: and in this very controvefie, their 
pradtices are brought as prelidentiall to eftablifti ptr^ 
fecution for confcienct. 

' A Brief Ezpofitlon of the whole Book cake of the benefits of the Churches fer- 

ofCanticleSy or» Song of Solomon; Live- viceable graces to God and him." Pro- 

ly defcribing the ElUte of the Church ceeding^ he continues the application in 

in all the Ages thereof, &c. &c. Written chap. 5. " C9nftMntine came into the 

by that Learned and Godly Divine J9bn Church, enjoyed the fellowfliip of it, did 

CetrtB, etc. London. 1642. partake in all the parts of it, yea and 

" This Song containes the edate of the richly endowed it; fo that the Church 

Church, as well in the word as bed and all her friends did eat and drinke, 

times." p. 7. " This booke was chiefly yea and did drink abundantly of wealth, 

penned to bee an hidoricall prophecie preferments. Sec, whence it was that (bee 

or prophetical] hiftor)'." p. 10. Follow- fell into a deepefleepe. ver. 2. to chap, 

ing this application of it, chap. 4, ver. 6. ver. 4. Now followeth the defcrip- 

16. Lrt my helovfJ cone int9 bis garden, tion of the Church from Conllantines 

and eat 9/ his f leaf ant fruits, he explains: time to the time of the relloring of the 

" Let dnflantine come to them« and par- Gofpfll." pp. 139, 141. 

The Btmfy Temta. 369 

212] Secon(jUy» thofe Emferaurs and other Prmeei^9^ 

and Magijiraies a£ted in Religion according to their ^^^^J^pI* 
confdences perfwafion, (and beyond the light and per- othcn^ycc 
fwafion of confcienct can no man living wiilk in ^ny^i"^ 
feare of God.) Hence have they forced their y«4/ir^/ be ferad 
to uniformitit and conformitie unto their own rwf-«k«n- 
fciences (what ever they were) though not willing to ^T*** 
have been forced themfelves in the matters of God 
and Confcienct. 

Thirdly, Had not the light of their eye of confcience^ ^^^ST 
and the confdences alfo of their Teachers been dark-JJJ^^ 
ned, they could not have been condemned for want wanted 
of heavenly affeBion^ rare devotion^ wonderfull care^^J^^^^* 
and diligence^ propounding to themfelves the bed pat- feaipn 1% 
ternes of the Kings of Judah^ David^ Salomon^ Afa^ informt- 
Jebofapbat, Jofiah, Hezekiab: But here they loft thc'i^^J^^ 
patb^ and themfelves^ in perfwading themfelves to be 
the parallels and antytipes to thofe figurative and typ-- 
icall Princes: whence they conceived themfelves 
bound to make their Cities^ Kingdomes^ Empires new 
holy lands of Canaan^ and themfelves Governours and 
yudges in fpirituall caufes, compelling all confdences 
to Chrif^ and pcrfecuting the contrary with fire and 

Upon thefe rootes^ how was, how is it poflible butS«d con- 
that fuch bitter fruits fhould grow of corruption of^l'^^^^ 
Chrijlianitie^ Perfecution (of fuch godly ^ who happily ing the 
fee more of Cbrijl thcn'fuch Rulers themfelves) their ^'^'" 
Dominions and Jurifdi£tions being overwhelmed with [vith the 
inforccd diffimulation and bypocrife^ and (where power ctrc of 

370 The Bloudy Tenent. 

Peace. They addc further, that the Princes oiCbrif- 
icndome letting their Homes upon the Churches head, 
have been the caufe of Antichrijlian inventions^ &c. 
RlTlcrs ^'"^^b. If they mean that the Princes of Eurobe 

giving*indgJ^J"g ^^^^^ power and author itie to iht feven-heaaed 
lending zxid tcn^horned Beaft oi Romc^ have been the caufe, 
Horas or ^^* ^ confeflc it to be one concurring caufe : yet 
Authoriif withall it muft be remembred» that even before fuch 
]^^'^^v^» Princes fet their homes or authoritie upon the Beajls 
gcrous to head, even when they did (as I may fay) but /fW their 
the truth homes to the Bijbops^ even then rofc up many Anti- 
^^^^^^ chrijiian abominations. And though I confcife there 
is but fmall difference (in fome rcfpcdl) bctwccne the 
Jetting their homes upon the Priejis heads (whereby 
they are inabled immediately to pu(h and gore who- 
ever crofle their doBrine and pra£lice) [213J and the 
lending of their hornes^ that is, pnjioing and goring fuch 
themfelves, as are declared by their Bijbops and PrieJIs 
to be hereticall^ as was and is pra£tifed in fome Coun- 
tries before and fince the Pope rofe : yet I confidently 
alHrme, that neither the Lord J ejus nor his firft 
ordained Minijlers and Churches (gathered by fuch 
Minijlers) did ever weare, or crave the helpc of fuch 
homes in Spiritual] and Chrijlian affaires : Thcjpirit- 
. uall poiver of the Lord J ejus in the hands of his true 
MMzW^o^^MiniJlers and Churches (according to Balaams proph- 
cr of the cfie Nu9n. 23.) is the home of that Unicome or Rhi- 
comtarcd' ''^^^'"^^ (/yi//. 92.) which is the ftrongeft home in the 
in Scrip, icorld, in comoarifon of which the ftrongeft homes 
ture to the of the Bulls o\ Bafan breake z^jlicks and reeds. Hif- 
mcompa- ^^^.^ ^^jj^ ^^ j^^^ ^1^^^ Unicome or one-homed Beaji 

home of the Rhinocerot^ tooke up a Bull like a Tennis baii^ in 

Tie Bbudy Teneni. 371 

le Emperwr^ accordinj 

to that record of the Poet •*' 

. Sljfantus erat cemu cut pita Taurus trait 

Unto this Spirituall power of the Lord Jefus^ the 
fouUs and tbourbis of the higheft Ki^g^ ^nd Emp^ 
erours mud [be] fubjed. Math. i6. & 18. i Cor. 5. & 
lo. chapters. 


Peacejr\EArt Trutb^ You know the noyfe is made 
JL/ from thofe prophecies^ Ifa. 46. Kings and 
^eenes (hall be nurfine Fathers^ ^c. and Revel. ^\. 
the Kings of the Earth (hall bring their Glory and 
Honour to new Jerufalem^ &c. 

Truth. I anfwcr with that mournfull Prophet^ Pfal. A time 
74. I fee not that man, that Prophet, that can tell usq^^ 
how long. How many excellent Pen-men fight each pic are 
aeaind other with their pens (like fwords) in the^l*^^^ ■* 
application of thofe prophecies of Davta, JJa, Jer. Oodi 
Ezeiiel, Daniel^ Zacharie, jfohn, when and how thofe worlhip. 
Prophecies (hall be fulfilled ! 

Secondly, When ever thofe prophecies are fulfilled, Nurfmg 
yet (hall thofe Kings not be Heads, Governours, andfuhcrs 

> Mmtxia], Df Spfa£f»/h LUe//Mj,Ep.ix, Hts fought the battles, he had not de- 

Pr«ftitit cxhibitus tot. tjbi, C«rar, .rcn., ^^^J^J^ ^., ^^j,^ ^^^ j^ 

Quae non promitit» praelia rhinoceros. .. , o o r r 

O quam terrtbiles exarfit pronus in iras ! 
Quantus erat cornu» cui pila taurus erat ! 

How flaflit the Jiom, that made a bull a 
ball ! 

H«». wkn with mrm^A noflril wiMlv TrMut^ §f fMMti EhhimBtm^ 

37^ The Bloudy Tenent. 

and moth. Judgcs in Ecclcfiaflicall or Spirituall caufes, but be 
themfelves judged and ruled (if within the Church) 
by the power of the Lord Jefus therein. Hence 
faith Ifaiab^ thofe Kings and Queenes (hall lick the 
Duft of thy feet, &c. 

2x4] Peace. Some will here aske, What may the 
Magiilrate then lawfully doe with his Civill norne 
or power in matters of Religion ? 

Truth. His home not being the home of that 
Vntcorne or Rbinoceroi. the power of the Lord ^efus 
home or *^ Spirituall cafes^ hhfwora not the two-edged J word 
power of ui€ spirit^ the word of God (hanging not about 
being of a j}^^ loines OX Jide^ but at the lips^ and proceeding out * 
conftitu- of ^^c tnoutb of his Minijlers) but of an humane and 
tion can- CiviU nature and conftitution, it muft confcquently 
of ahih-^^^ of a humane and Civill operation^ for who knowcs 
mane op- not that Operation followcs conjlitution ? and there- 
cration, fore I (hall end this paifage with this conjideration : 
The Civill The Civill Magijlrate either rcfpedleth that Religion 
power jj^jj IVorJbip which his confcience is pcrfwadcd is true, 
things to ^nd upon which he ventures his Soule ; or elfc that 
the true and thofe which he is pcrfwadcd arc folfi. 
cS ""^ Concerning the firft, if that which the Magiftrate 
bclieveth to be true, be true, I fay he owes a three- 
fold dutie unto it : 

1. Appro- Firft, approbation and countenance^ a reverent 
bation. cftccmc and honorable Tejlimonie^ according to Ifa. 

49. Revel. 21.) with a tender refpedt of Truths and 
the profejfours of it. 

2. SubmiP Secondly, Ytx{ovii}\ fubmijjion of his owne Soule to 
^®°* the power of the Lord Jejus in that fpirituall Gov- 

ernment and Kingdome^ according to Mat. 1 8. 1 Cor. 5 

Tie Bbiufy Temm. 373 

Thirdly, PmtSHm of fuch tr^t frofeffmtrs of CM/l^3^ 

whether apart, or met together, as auo of their elates 
from violence and injurie, according to Rom. 1 3. 

Now fecondly, if it be a fitlfe Religion (unto which J?*S2 
the Civi// Ma^tfirate dare not adioy ne, yet) he owes, oJ^ to 

Firil, permtjjion (for approbation he owes not to^iirewor. 
what is evill) and this according to Matthew 13. 30.f/5!SBir. 
for publike peace and quiet fake. fioo. 

Secondly ne owes proteBion to the perfons of his a. Procccw 
Subje£ts, (though of a falfe worjbip) that no injurie^^^ 
be offered cither to the perfons or goods of any, 
Rom. 13. 

Peace. Deare Truths in this 1 1 head concerning 
the Magifirates power in Worjbip^ you have examined 
what is affirm i :' that the Magijlrate may doe in 
point of Worj '^ there* remaines a fecond ; to wit, 
that which tb ^ay the Magijlrate may not doc in 

215J They fay, le Magijlrate may not bring in 
(ti formes oltrayt Nor fecondly, bring in Jignifi- 
cant ceremonies : . • r thirdly, not governe and rule 
" the ails of worjhip . . the Church of God^ for which 
they bring an excellent Jimilitude of a Prince or 
Magijlrate in a jhip^ where he hath no governing 
** power over the ail ions of the mariners: and fec- 
ondly, that excellent propbecie concerning Chrijl 
lejus^ that his government fhould be upon his Jbou/- 
ders, I/a. 9. 6, 7. 
Truth. Unto all this I willingly fubfcribe : Yet can TheCirin 
I not pafle by a mofl injurious and unequall prailice ^•P^- 
toward the Civil/ Magillrate : Ceremonies. Holy dayes. f!L« J 

374 7]^^ Bloudy Tenent. 

diftriaed Jaetices^ that the Magiftrate muft not bring in : 
the^i^n OthcTs againc as learned, as godly, as wife, have con- . 
and con- ccived the Magiftrate may approve or permit thcfc 
firmttJoni '^^ ^^ Cburcb^ and all men are bound m obedience 
even of to obey him. How (hal the Magiftrates confcience be 
the moft herein (between both) torn and diftrailed, if indeed 
formers,*' ^^^ powcr either of ejlablijbing or aboHJljtng in Cburcb 

matters bee committed to him ? 
The Aq. Secondly, me thlnkes in this cafe they deale with 
thcfe *^L ^^^ Chill Magiftrate as the Souldiers dealt with the 
fitfonsdaJ ^^^ yc/^-f • Firft they take off his owne clothes, 
with the and put upon him a purple Robe^ plat a Crowne of 

MagiAMte ^^^^^^ ^^ ^^s hcad, bow the knee, and falute him 
IS the foul, by the name oi King oftbe Jewes. 

w 'h i"^^ ^^^^' ^^'^ ^^"^ ^^^^ *^ ^ Keeper of both TVi^/^/, 

Lord ^c muft fee the Cburcb doc her duty, he muft cftab- 

Jefus. lifti the true Cburcb^ true Minijtry^ true Ordinances^ 

he muft kcepe her in this purity. Againe, bee muft 

abolifti fuperjlition^ and puni(h falfe Cburcbes^ falfe 

MiniJlerSy even to banijhment^ and ^f^/ift. 

The rife Thus indeed doc they make the blood run downe 

Commif. ^^ ^^^^ ^^ ^^^ r/v/// Magiftrate^ from the /i6©r«y vex- 

fioD$.&c. ation of that power which fometimes they crowne 

him with (whence in great States^ Kingdoms or Mon^ 

arcbies^ neccflarily arifc delegations of that fpirituall 

power ^ Higb CommiJJions^) &c. 

' The High CoiDmifTion fprung from Comminion Court." Hallam {C^nftitu* 

the Aft of Supremacy paifed in the firll tionai Hiflgry, i: 272, note.) fays, "The 

year of Queen Elizabeth- Burnet fays, germ of the high commifTion court feems 

f ///^. ef ReformJtitn^ \\ : 599.) ** The to have been t commiflion granted by 

power that was added for the Queen's Mary (Feb. 1 557) to certain bifhopsand 

commiiljonating fome to execute her others to inquire after all herefies, pun- 

fupremacy gave the rife to that Court, ifli perfons mifbehtving at church, &c. 

which was commonly called the High Burnet, ii: 347. But the primary model 

The Blmufy Tment. ^jg 

Anon ftgaine they take ofF this purple robe^ P^^^f!!^?!^ 
him into his own clothes^ and tell him that he hath Minia^ 
no power to command what is againft their cm- confcieo. 
fcienct. They cannot conforme to zfeiform f^ifrujer^ SJiiSedS 
nor to Ceremonies^ nor Hofy dayes^ &c. although the thauwkick 
croill Magiftrate (that moft pious Prince Edw. 6. and f<lic>^ ^^g 
his famous Bijbo^s (afterwards burnt for Chrift) wereJlJ^Wctt. 
of another confctence: which of thefe two cmfciences ck% eot^ 
(hall ftand, if either Magi/lrafe mutt put forth his^*^"^ 
civi// [216] power in thefe cafes, the ftrongefl arme 
of fejh and moft conquering bloody yw^r^ of Steele 
can alone decide the Queftion. 

I confeife it is moft true, that no Magiftrate (as To pro- 
no other fuperiour) is to be obeyed in an v matter J^^*.*'^* 
difpleafing to God: yet, when in matters ot worjbip muf force 
we afcribe the abfolute beadjhip and government to thethcChurch 
Magiftrate^ (as to keepe the Church pure, and force ^^5*'^^"*^ 
her to her duty, Mimfters and People) and yet take mud not 
unto our felves power to judge what is right in ouri"**^*^^*^ 
owne eyes, and to judge the Magiftrate in and for^hitViit 
thofe very things, wherein we confcflc he hath power but to 
to fee us doe our duty, and therefore confequently^^*^.|°^jj 
m\x{i judge what our duty is : what is this but to playthings? 
with Magiftrates^ with the Jou/es of men, with Heaven, 
with God, with Chri/l lefus ? &c. 

was the inquifition itfelf." Lingard fays, cured to ellablifli in the Low Countries, 

{Hijfcry 0/ Eni^/a/iJ, viii: S8, note,) will find that the chief diflference be- 

" Whoever will compare the powers tween the two courts confided in their 

given to this tribunal with thofe of the names." It was aboliOied in 1641. 

inquifition« which Philip II. endeav- Clarendon, /fr^. ^^/^/i7i#jr, i: 41a. 


376 Tie Blouify Tenent. 


^" .fP^ . Peace.T^hSt on (holy Truth) to that/w/AVir^if where* 

diTciS^ A by they iUuftratc that Negative Affertton: 

concern. ** Thc Princc ill the Ship (fay they) is gwernour over 

c n\^^ ** the bodies of all i»i thc Ship, but hee hath no power 

MagiC ** to governe the Ship or the Mariners in the Actions 

tratc. *• of it : If the Pilot manifcftly erre in his A£tion^ the 

Prince may reprove him, (and fo fay they may any 

pajfenger) if hee offend againd the life or goods of 

any, the Prince may in due time and place punifh 

him, which no private perfon may. 

Truth. Although (deare Peace) wee both agree 

that civill powers may not injoyne fuch devices, no 

nor inforce on any Gods Inflitut ions ^ fince Chrijl lefus 

his comming : Yet for further illujlration I (hall pro- 

pofe fome paries concerning the civilt Magijlrates 

pailing in the (hip of the Churchy wherein Cbrtjl lefus 

hath appointed his Miniflers and Officers as Govern- 

ours and Pilots^ &c. 

P»f^. If in a (hip at Sea, wherein the Governour or Pilot 

u"haHf ^^^ ^'P undertakes to carry the (hip to fuch a Port, 

the Prince the civHl Magijlratc (fuppoie a King or Emperour) 

^h'^M*"*^ (liall command the Majler fuch and fuch a courfc, to 

Pilot to (tccre upon fuch or fuch a point, which the Majler 

ftccre fuch knowes is not their courfc, and which if they ftccre 

whr^h^^ he (hall never bring the Ship to that Port or harbour : 

they know what (hall the Majler doe? Surely all men will fay, 

will never the Majler of the Ship or P/7c?/ is to prefcnt Reafons 

them to ^^d Arguments from his Mariners Art (if the Prince 

the har- bc^: Capable of them) or elfe in humble and fubmif- 

bour. gyg manner to perfwade the Prince not to interrupt 

Tie Blnufy Tefutti. '. 377 

them in their cooHe and duty properly [2171 belong- 
ing to them, to wit, governing of the jBip^ peering of 
the courfe^ &c. 

If the Majler of the Ship command the -Wiw Awr/ •• ^!«J^ 
thus and thus, in cunning* the Jbip^ managing the i^fAv^, ^f theSiiip 
trimming the /^//^t &nd the Prince command thecommuid 
Mariners a different or contrary courfe, who is to be '^* "Jf*^' 

obeyed? . *!^« 

It is confeft that the Mariners may lawfully difi>-^«"« 
bey the Prince, and obey the gavernour of the Jbip in^|^. 
the ail ions of tht Jbip. tmy, who 

Thirdly, what if the Prince have as much skill 'V^^ 
(which is rare) as the Pi/ot himfelfe? I conceive it*^ if the 
will be anfwered, that the Majier of the (hip andPnnce 
Pilot, in what concernes the (hip, are chiefe and above ^'J^jj^j^m 
(in refpeft of their office) the Prince himfelfe, and » the Mr. 
their commands ought to be attended by all the®' ^'***^» 
Mariners : unleife it bee in manifeft errour, wherein 
tis granted any paflcngcr may reprove the Pilot. 

Fourthly, I aske if the Prince and his Attendants ^Quxrlc. 
be unskilfull in ihtjhips affaires, whether every Sayler 
and Mariner, the youngeft and loweft, be not (fo 
farre as concernes the (hip) to be preferred before 
the Princes followers, and the Prince himfelfe ? and 
their counfell and advice more to be attended to, and 
^e\x fervice more to bee defired and refpeiled, and 
the Prince to bee requeded to (land by and let the 
bufinejfe alone in their hands. 

> «« The Cunning of a Ship is the Di- Wright, Dia. •/ ObfiUu smd Prwwmgisl 
reeling the Perfon at Helm how to (leer EmgljA. 
her." Bailey, DiffioMsrium BritafiMUMm, **Cunning" evidently carries the meaii- 

378 The Blouify Tenent. 

WK^ h"** Fifthly, in cafe a wilfull King and his Attendants^ 
the mean. ^**^ of Opinion of thcir skilly or wilfuIneiTe o{ paffion^ 
cii fayior would fo (Iccre thc courfe, trim fayle, &c« as that in 
of^hh^un^^^ judgement of the Majler and Seamen the (hip and 
and fer. Hves (hall bee indangered : whether (in cafe humble 
vice) be perfwafions prevaile not) ought not the Ships com- 
preferred P^'^y ^^ refufc to aft in fuch a courfe, yea and (in 
before the cafe power be in their hands) re(i(l and fuppreife 
^^^r\r thefe dangerous practices of the Prince and his fol- 

/yxers^ znd fo faivc thc Jhip ? 

^•Qh*"«* Lallly, fuppofe the Mafter out of bafe feare and 

If ^^l ^^^cov/zrdifc^ or covetous dedre of reward, (liall yeeld to 

ofthefhipgratifie the minde of the Prince, contrary to the 

gratificthcj.y|^ of Art and Experience, &c. and the (hip come 

the calling in danger, and peri(n, and the Prince with it : if the 

away of Mafter get to more, whether may he not be juftly 

^j^j p^*^^.^ qucftioncd, yea and fufFcr as guilty of the Princes 

Sec. he be death, and thofe that peri(hed with him ? Thefe 

"°df"b? ^^^^ ^^^ cleare, wherein according to this (imilitude, 

to anfvver?the Princc ought not to governe and rule the adtions 

of the (hip, but fuch whofe office and charge and 

skill it is. 

The ap. 2 1 8] The refult of all is this.- The Church of Chrift 

m^^ncrtll*^ tne Ship, wherein the Prince (if a member, for 

oftheOiipOtherwife the cafe is altred) is a paffenger. In this 

ch^^y* (hip the Officers and Govcrnours, fuch as are appointed 

^j. "'^ * by the Lord Jefus, they are the chiefe, and (in thofe 

rcfpedbs) above the Prince himfelfe, and are to bee 

obeyed and fubmitted to in their works and admin- 

iftrations, even before the Prince himfelfe. 

mcaVeft '" ^^*^ refocil every Chriftian in the Church, man 

ChrifUan or woman (it of more knowledge and grace of Chrift) 

Tie Bkudf Tment. 379 

icr none or leue grace or smawteage 01 iM grace, 
igh in dvill things all cMU reverence, g^ ^ '^ 
lience ought to be yeelded by all men. fore the 

■■ • % 

oueht to be of hieher efteeme (concerning Relii^^^^^^ 
and Cbriftianiiy) men all the Princes in the world/iJ^i^^ 
who have either none or lefle grace or kmwleJge oftnd grace, 

Cbrijh althouj 

honour zxi^ obc 

Therefore, if in matters of Religion the King com- higheii 
mand what is contrary to Cbrijls rule.(though ^^ccord- JIJ^i^^T 
ing to his perfwajion and confcience) who fees not that none or 
(according to the fimilitude) he ought not to l^^'^/rr^ 
obeyed ? yea, and ^in cafe) boldly with fpirituall force 
and power he ougnt to be refifted : And if any O®- mJ^i^ 
cer of the Church of Chrijl (hall out of bafenefleorChrift 
yecld to the command of the Prince^ to the danger «««^««» 
of the Church f and foules committed to his charge, JJ^'^^^i^^^ 
the foules that peri(h (notwithftanding the Pr/W^j rule then 
command) (hall be laid to his charge. mandTT 

If fo then, I rcjoyne thus : How agree thcfc truths civiii Au- 
of this (imilitude with thofe former pofitions, viz. iHoHty ia 
that the Civill Magiftratc is keeper of both Tables, ^P;;^;;;'" 
That he is to fee the Church doc her duty. That he 
ought to eftablifh the true Religion, fupprefTe and 
puni(h the falfe, and fo confequently muft difcerne, 
judge and determine what the true gathering and 
governing of the Church is ; what the dutie of every 
Minijler of Cbrijl is ; what the true Ordinances arc. Former 
and what the true Admintjlrations of them; and P<*^"'®"JL 
where men faile, corredl, puni(h, and reforme by the ^jih this 
Civill Sword: I defire it may be anfwered in the fimilitude, 
feare and prefence of him whofe eyes are as zfame of "^^^^JJjf 
Jire^ if this be not (according to the (imilitude, though e^ea each 
contrary to their (cope in propo(ing of it) to be Gov-^^^^^* 

380 The Bloudy Tenent. 

Pilots and Mariners do their duty, in fetting the 
courfc, ftccring the (hip, trimming the failes, keep- 
ing the watch, &c. and where they faile, to puntjh 
them ; and therefore by undeniable confequence, to 
judge and determine what their duties are, when they 
doc right ^ and when they doe wrong: and this not 
219] only in manifejl Errour, (for then they fay every 
paflcnger may reprove) but in their ordinary courle 
and pradlice. 
The fimil. The (imilitude of a Pbyjitian obeying the Prince in 
the^Nlf ^^ ^^^y politick; but prefcribing to the Prince con- 
iflratc pre- cerning the Princes boay^ wherein the Prince (unleflc 
fcribing to the Pbyjitian manifeftly erre) is to be obedient to the 

tian in avi -^^JK/^-^^^^* ^^^ ^^^ ^^ ^^ J^^S^ of the Pbyjitian in his 
ill things Art^ but to bc ruled and judged (as touching the ftate 

Phvfi!i\ ^^ ^*^ ^^^') ^y ^^^ Pbyfiiian : I fay this fimilitude and 

to the many others fuiting with the former of zjhip, might 

Magiftratcbc allcadgcd to prove the diJlin£iion of the Civil! 

llgXu ^"^ Spirituall eftate, and that according to the rule 

body. of the Lord Jefus in the Gojpel^ the Civill Magijlrate 

is only to attend the Calling of the Civill Magijlracie^ 

concerning the bodies and goods of the Subjeits^ and 

is himfelfe (if a member of the Cburcb and within) 

fubjedl to the power of tht Lord J ejus therein, as 

any member of the Cburcb is, 1 Cor. 5. 


P^tfr^.Tr\Eare Trutb^ you have uprightly and aptly 
JL/ untied the knots of that 1 1 Head, let me 
prefcnt you with the 1 2 Head, which is 

Concerning the Magiftrates power in the Cenfures 
of the Church. 



Tie Bkiufy Teneni. 381 

*' Firft (Ay they) he hath no power to execute or"*"^ " 
^ to fubftitute any Civill officer to execute any Church 
'' cenfure, under the notion of Civill or EcclefiafH- 
•*call men. 

*• Secondly, Though a Magiftrate may immedi- 
•* ately Civilly cenfure fuch an offender, whofe fccrct 
'' finnes are made manifeft by their cafting out, to be 
" injurious to the good of the State; yet fuch offen- 
ces of excommunicate perfons, which manifeflly 
hurt not the good of tne State, he ought not to 
proceed againfl them, fooner or later, untill the 
** Church hath made her complaint to him, and given 
in their jufl Reafons for helpe from them : For to 
give libertie to Magiftrates without exception to 
" punifh all excommunicate pcrfons within fo many 
"moncths, may- prove injurious to the pcrfon who 
" needs, to the Church who may defire, & to God 
who cals for longer indulgence from the hands of 

Thirdly, for perfons not excommunicate, the 
Magiftrate hath no power immediately to cenfure 
*• fuch offences of Church members by the power of 
the Sword, but oncly for fuch as doe immediately 
220] " hurt the peace of the State : Becaufc the 
proper end of Civill Government being the prefer- 
vation of the peace and welfare of the State, they 
ought not to breake downe thofe bounds, and fo to 
cenfure immediately for fuch fins which hurt not 
their peace. 

Hence, firfl, Magiflrates have no power to cenfure 
for fecret finnes, as deadneffe, [or] unbeleefe, becaufe 
they are fecret, and not yet come forth immediately 



The Bloudy Tenent. 


** to hurt the peace of the State ; we fay immediately, 
*• for every finne, even originall (inne, remotely hurts 
•* the Civill State. 

" Secondly, hence they have no power to cenfure 
*• for fuch private finnes m Church members, which 
being not hainous may be bed healed in a private 
way by the Churches themfelves. For that which 
may be beft healed by the Church, and yet is prof- 
ecuted by the State, may make a deeper wound and 
greater rent in the peace both of Church and State : 
the Magiflrates alfo being members of the Church, 
" are bound to the rule of Chrift, viz. not to pro- 
duce any thing in publike againd a brother, which 
may bee beft healed in a private way. 
Now we call that private, 

Firft, which is only remaining in Families, not 
knowne of others : and therefore a Magiftrate to 
'^heare and profecute the complaint of children 
againft their parents, fervants againft mafters, wives 
againft their husbands, without acquainting the 
Church firft, tranfgrefleth the rule ot Chrift. 
Secondly, that which is between members of the 
•*fame Church or of divers Churches: for, it was a 
" double fault of the Corinthians ( i Cor. 6.) firft to 
" goe to Law, fccondly to doe it before an Infidell, 
•* feeing the Church was able to judge of fuch kinde 
** of differences by fome Arbitratours among them- 
" fclves : So that the Magiftrates (hould referre the 
" differences of Church members to private healing, 
**and try that way firft: By meanes whereof the 
" Churches (liould be free from much fcandall, and 
" the State from much trouble, and the hearts of the 
•• godly from much griefe in beholding fuch breaches. 










€4 ' 





Tie Blmfy Tenmi. 383 

^ Thirdly, fuch oflenccs which the Confcience of 
^ a Brother dealing with another privately, dares not 
^ as yet publifh openly, comnriing to the notice of the 
** Magiftrate accidentally, he ought not to make pub- 
'* lique as vet, nor to require the Grand June to 
221 J ** preient the (ame, no more then the other pri- 
vate brother, who is dealing with him, untill nee 
fee feme iflue of the private way. 

Thirdly, hence they have no power to put any 
to an oath ex officio^ to accufe tnemfelves, or the 
" brethren, in cafe either criminis fufpeSl^ or pratenfi^ 
becaufe this preferves not, but hurts many wayes 
the peace of the State, and abufeth the ordinance 
of an Oath, which is ordained to end controverfies, . 
not to begin them, Heb. 6. 16. 
" Fourthly, hence they have no power to cenfure 
any for fuch offences as breake either no Civill Law 
of God, or Law of the State publifh'ed according to 
" it, for the peace of the State being prefcrved by 
'* wholefome Laws, when they are not hurt, the peace 
•* is not hurt. 

Truth. In this paflage (as I (aid before) I obferve 
how weakly and partially they deale with the foules 
of Magiftrates in telling them they are the Guardians 
of both Tables^ muft fee the Church doe her duty, 
puni(h, &c. and yet in this paflage the Elders or Min- 
ifiers of the Churches not only fit Judges over the 
Magijlrates a£tions in Church affaires, but in civill 
alfo, ftraitning and inlarging his commijjion according 
to the particular interefls of their owne ends or (at 
the bell) their Confciences. 





384 The Bloudy Tenent. 

To give and lantbom^ in all cafes concerning God or Man : 

Irnmwt ^"^ ^^^^ ^^^ Mtniftirs of the Go/pell are to teach this 

of the way, hold out this Lantborne unto the feete of all 

^^ "av'ir "^^" • but to give fuch an abfolute power in Spirit'^ 

Magiftrate »^// things to the CivUl Magi/hate^ and yet after 

(1$ before; their owne ends or Confciences to abridge it, is but 

abriie^his ^^^ former fporting with holy things, and to walk in 

conicience ContradifHons^ as before I noted. 

what is it Many of the particulars, I acknowledge true, where 

\\\ih holy ^hc Magijlrqte is a Member of the Church : yet fome 

things ? palfages call for Explication^ and fome for Obfervation. 

^^' Firft, in that they fay, the Civil! Magijlrate ought 

not to proceed againft the offences of an Excommu^ 

nicate perfon, which manifeftly hurt not the good of 

xYitJiate^ untill the Church hath made her complaint 

for helpe from them, I obferve 2 things : 

An evi. Firft, a cleare grant, that when the Church com- 

dcnicon- playneth for helpe, then the Magijlrate may puni(h 

tradiaion. ^y^j^ ^^^^^ ^^ j^^^.^ ^^^ ^j^^ ^^^j ^£ they/^/^: and 

yet in a few lines after, they fay, the Magijlrates 
have no power to ccniure fuch offences of Church 
members [222] by the power of the civill fword^ but 
only fuch, as doe immediately hurt the peace of the 
ciiill Jlate\ and they adde the Reafon^ becaufe the 
An excel- pj-Qpgj. ^^^ ^f ^j^^ civill Government, being the prcf- 

fcffion of ervation of the peace and welfare of the Jlate, they 
the proper ought not to breake downe thofe bounds, and fo to 
^Aj^Q^ccnfure immediately for fuch Jinnes which hurt not 
vcmment. thcir pcacc. And in the laft place, they acknowledge 
^^^*" "^the Magijlrate hath no power to puni(h any, for any 
en, itTs ' ^^ch offences as breake no civill Law of God, or Law 
confeft of xhcjlate, publifhed according to it : For the peace 

Tbi Bhudf Temni. 385 

of At^ate^ {&j they) being prefenred by wholefome t^^S^ 
Lsnoei^ when they are not hurtt the Pnut is not^o^ 1^,1^ 


Peace.Y\Eare Truibi here ^re excellent confeffions 
JL/ unto which both Truth and GrMe may 
gladly aflent : but what is your fecond Obfervation 
from hence ? 

Truth. I obferve fecondly, what a deepe charge of 
weaines is layd upon the Church of Chrifi^ the Lawes^ 
Government and Officers thereof, and confequently 
upon the Lord Jefus himfelfe: to wit, that the 
Church is not enabled with all the power of Chrift^ 
to cenfure fufficiently an offendour (on whom yet they A griev- 
have executed the deepejl cenfure in the world, to wit,^^^j^JJ^ 
cutting off from Cbrtfi^ Jbutting out of Heaven^ caft^ Chriaiaa 
ing to the Dive//) which offendours crime rcachcth ^'V*'«||*» 
not to hurt the good of the civi// Jlate, but that ftiej^j„g*^f 
is forced to make comp/aint to the civii/Jiate^ and the it. 
Officers thereof, for their helpe. 

.0 let not this be told in Gatb^ nor heard in AJh- 
kalon ! and O ! how dimme mud needs that eye be, 
which is blood Jhot^ with that bloody and cruell Tenent 
of Perfecution for caufe of Confcience ? 

Peace. But what (hould be meant by this pafTage? 
viz. " That they cannot give liberty to the Magijlrate 
" to puni(h without exception all excommunicate per- 
" fons, within fo many months. 


The Bloudy Tenent. 

land for- municatc perfon repented not within (as I have heard) 
]^"/ji£,. three months after fentence of excommunication^ then 
commMnu the Civi// Magifirate might proceed with him.' 

• " It is therefore ordered, that whofo- 
cver (hall (land excommunicate for the 
fpace of 6 months, without laboring what 
in him or her Iveth to kee rellored, fuch 
perfon (hall bee prefented to the Court 
of AtGdants, and there proceeded with 
by fine, imprifonmen(, or further, &c." 
MaO. Cshnial Rtards^ i : 242. Sept. 6, 
1638. This was repealed Sept. 9, 1639. 
Rcardi^ i : 271. 

Cotton was oppofed to u(ing the civil 
power to fuch extent, and, it may be, 
had influenc in the repeal of this (lat- 
ute. For he fays early in 1640, " It was 
a matter in queftion here not long agoe, 
whether the Coun (hould not take a 
courfe to puniih fuch perfons as flood 
excommunicate out of the Ch urch , i f (hey 
(hould (land long excommunicate, but it 
was a good providence oi God that fuch a 
thing was prevented : Let not any Court, 
ipfi failOf take things from the Church." 
An Expejithn upin the Tkirteentb Chap, of 
the RtveUthn^ p. 19. But he would not 
allow communication with fuch. "The 
jews would not eat with a publican, nor 
fhould we with an excommunicate." 
ll'at cf the Churches^ p. 93. (164^.) 

l^rancis Huichinfon, fon of the famous 
Anne, after the family removed to Aquid- 
neck wrote to the Church in Bodon for 
a letter of difmiiBon. Cotton wrote 
"with the red of the elders, in the name 
of the Church," declining to difmifs him 
**to no church," &c. He then proceeds to 
explain what the Teacher of the Church 
was reported to have faid about Hutch- 
inibn's holding any connection with his 
mother. ** For in general, he faid indeed. 

that with excommunicate perfoni no 
religious communion is to be held, nor 
any civil familiar connexion as (itting at 
rable. But yet he did put a difference 
between other brethren in church fel- 
lowfhip, and fuch as were joined in nat- 
ural or civil near relations, as parents and 
children, hulband and wife, &c. God did 
allow them that liberty which he denies 
others." Mafs. HiJI, Coll., 2d Series, x: 

Lech ford, writing in 1641, fays, "The 
excommunicate is held a$ an Heathen and 
Puhliean, Yet it hath been declared in 
Bojlon in divers cafes, that children may 
eate with their parents excommunicate ; 
that an elefled Magillrate excommuni- 
cate may hold his place, but better an- 
other were chofen ; that an hereditary 
Magillrate, though excommunicate, is to 
be obeyed dill in civill things; that the 
excommunicate perfon may come and 
heare the Word, and be prefent at 
Prayer, fo that he give not publique of- 
fence, by taking up an eminent place in 
the A(rembly." Plain Dealing, p. 32. 

The Synod at Cambridge in 1649 
agreed as follows: '* 5. While the offen- 
der remains excommunicate, the church 
is to refrain from all member-like com- 
munion with him in fpiritual things, and 
alfo from all familiar communion with 
him in civil things farther than the ne- 
ceffity of natural or domedical or civil 
relations do require ; and are therefore 
to forbear to eat and drink with him, 
that he may be a(hamed. 6. Excom- 
munication being a fpirituall puni(hment, 
it doth not prejudice the excommunicat 

Tie BbmJf TemM. 387 

Thefe wtrtfy nvy fee nufe to qaeftion - thii Imw^ ^»- 
opon good rtmfmu rendred, chough it tppein not 1^ 
their words tluit th^ wholly condemne it. onlv th^ 
delire a longer time, implying that after [223] Ibme 
longer dme the Magtftrate may proceed : and mdeed 
I fee not, but according to fuch primeiptet, if thcj^ ^^ 
Ma%ifirate himfelfc (hould be caft out, he ought tofCMM 
be proceeded againil by the Civiil fate, and confe-f°^j* 
quently depofed and punilhed (as xhc Pope teacheth)nnnu^ 
yea though bapptty he had not offended againft ather^^'MB- 
bodlti or goods of any fubje^ 

Thirdly, from this true comfeffiui that the MagiJ- 
trate ought not to punifti for many finnes above men- 
tioned : I obferve how they crolle the fka which 
commonly they bring for the Magijirales punilliing Mwjr Sm 
of falfe Doarines, Heren^ues, &c. fws. Rom, 13-^1'^ 
TYic Magijlrate is to punifli them that doe evill:]iibni b^ 
and when it is anfwered. True, evill againft the*^*****v 
Second Table, which is there oncly fpoken of, and v^JJe* 
againfl the Bodies and Goods of the Suije^, which ^foc-iu'rsc 
are the proper eijeS of the Civill Magifirate, (as they """.^ ,. 
confelTe:} It is replied, why is not /dii/a/rjr fmne ? ^"Vc^. 
Herejie finne ? ScbtJ'me and lalfe Worjbip finnc ? Yet 13- 

in, or deprive )i in of hii civi/ r^Afi, ukI not be ■ wiineli in ■nr court, >Dd wImi 

ihetefore louchcih not Priocet, or oihcr wu wocA of a!l, could not bring ■■ 

Migillniei, in point of their civil dig- tflion, either rei] or perfonal, to recorer 

nity or luihority." CMmirUit FUtfirm, Iindi or monrv due to him- But aow 

liv. p. 12. \sy SJ Geo. III. C. 117,8. j. m perlba 

In England till quite ■ Tccnt period who Qiall bepronogncedexcoBiBMnicste 

cscommunicitioB worked civil difqoili. Oiill incur thereby any civil penalty or 

ficalion quite beyond any known here, iocapicity whatever, lave Tnch imprifoB- 

" Fornicny an excomntanicaied tnan wai mcni, not eacccdiog fix moatht, ai the 

difabkd to do any i& ibai wai required coun To c a commun kiting fuch pctfon 

388 The Blouify Teneni. 

hecre in this paiTage manv evils^ many Jins^ even of 

Parents againft their Children^ Majlers againft their 

Servants^ Husbands againft their Wives ^ the Magif^ 

trate ought not to meddle with. 

Orig|»»W Fourthly, I dare not aflcnt to that alTertion, " That 

to hurtro-^'^ originall Jinne remotely hurts the chill State. Tis 

motcly true, fomc doe, as inclinations to murther^ tbeft^ nvbore- 

^^^^^^^^^' dome^Jlander^ difobedience to Parents and Magijlrates: 

civill but blindnes of minds^ hardnes of hearty inclination to 

ftarc. choofe or worftiip this or that God^ this or that Cbrijl^ 

bcfide the true, thefe hurt not remotely the civill 

Jlate^ as not concerning it, but i\ic J pir it uall. 

Magif. Peace. Let me (in the laft place) remind you of 

ftrVngcly ^^^^^ charge againft the Magijlrate^ and which will 

forbidden neceflarily turne to my wrong and prejudice : They 

^? h?*' fay, the Mav^illrate in hearine and profecutinc the 

civill com- •'* , . , ^'^ L'tJ -/YiT-^^ c r 

plaints, cofnplamts 01 cbtldren agamft xn^xx parents^ 01 Jervants 

againft their majlers^ of wives againft their hujhandsy 

without acquainting the Cburch firft, tranfgrefteth 

the rule of Cbrijl. 

Trutb. Sweet Peace^ they that pretend to be thy 

deareft friends, will prove thy bitter enemies. 

Firft, I ask for one rule out of the T^ejlament of the 

hord yefus^ to prove this deepc cbarge and accufa- 

tion againft the Civill Magijtrate ? 
Thoo- Secondly, This is built upon a fuppofition of what 

ftnds of rarely falls out in the World, to wit, that there muft 
wciriM^"' necelfarily be a true [224J Church of Chrift (in every 
where no lawfull State) unto whom thefe complaints muft eoe : 
'h"^ h f ^^^'■c^s how many thoufand Common-wealcs have 
Chrift. been and are, where the name of Chrift hath not (or 

not truly) been founded. 

Tbe B/oiufy Temtit. 389 

Thirdly, The Mtgtftrates office (tccording to their Tfci 
own grant) properly refpedtine the bodies and goods ^j!^ 
of their Suijeffs^ and the whole My of the Cpmtmn^ prof«rijr 
vfeale being made up of Families (as the memters con-^'^ !S«nU 
ftituting that My) I fee not how (according to the nacT?** 
rule of CbriJI (Rom. 13.) the Magiftrate may refufc 2j« «viU 
to heare and helpe the iuft complaints of any fuch ^!^l' 
petitioners^ Children, Wives, and Servants, againft 
opprejfion^ &c. 

Peace. I have long obferved that fuch as have been Thejr wko 
ready to afcribe to the Civill Magifirate znd his SioorJVJ^ 5® 
more then GoJ^V^ afcribed, have alfo been moft(n(|)|j|oi« 
ready to cut off « skirts, and (in cafe of his inclin-^hea it 
ing to another con 'ence then their ownc) to fpoile^"*|J^ 
him of the robe o. that due Autboritie with which to difrobe 
it hath pleafed God and the People to invcft and ''^j^""- ?^ 
cloath him. Ji^efA" 

But I (hall now prefent you with the 13. Head : 
whofe Title is, 


What power Magijlrates have in publike Ajfemblies 13. HcadL 

of Churches. 

** Ij^Irft (fay they) the Churches have power to 
** J^ afTemble and continue fuch AfTemblies for the 
^' performance of all Gods Ordinances, without or 
^' againft the confent of the Magiftrate, renuente Mag' 
" iJtratUf becaufe 

'* Chriftians are commanded fo to doe, Mattb. 28. 

The Bloudj Tenent. 




Alio becaufe an Angel from God commanded 
the Apoftles fo to doc, ji£is 5. ao. 

Likewife from the pradlice of the ApbfUes, who 
were not rebellious or feditious, yet they did fo, 
jiH. 4. 1 8. 1 9. 20. ji£l. 5. 27. 28. 

Further from the practice of the Primitive Church 
at Jerufalem, who did meet, preach, pray, minider 
Sacraments, cenfures, A£i. 4. 23. renuente Magijlratu. 
225] "Moreover from the exhortation to the 
**Hebrewes, 10. 25. not to forfake their Alfemblies, 
though it were in dangerous times, and if they 
might doe this under profefTed Enemies, then we 
may much more under Chridian Magiftrates ; elfe 
we were worfe under Chriftian Magiflrates then 
•* Heathen : therefore Magiftrates may not hinder 
•* them herein, as Pharaoh did the people from fac- 
rififing, for Wrath will be upon the Realme, and 
the King and his Sons, Ezra 7. 23. 
Secondly, it hath been a ufurpation of forraigne 
Countries and Magiftrates to take upon them to 
determine times and places of VVorfliip : rather let 
"the Churches be left herein to their inoffendve 
" Libertie. 
Thirdly ,concerning their power of Synod Aflemblics: 
" Firft in corrupt times, the Magiftrate defirous to 
"make Reformation of Religion, may and (hould 
" call thofe who are moft fit in fevcrall Churches, to 
" alfcmble together in a Synod, to difculTe and declare 
" from the Word of God, matters of Dodlrine and 
Worfliipi and to helpe forward the Reformation of 
the Churches [of] God : Thus did Jofiab. 
Secondly, in the reformed times he ought to give 




TAe Bbiufy Temnt. 391 

^ Libertie to the Elders of feyerall Churches to tflem- 

'^ ble themfelves by their owne mutuall and voluntary 
agreement, at convenient times, as the meanes 
appointed by God, whereby he may mediately 

'' reform matters amilTe in Churches, wnich imme- 
diately he cannot nor ought not to doe. 
Thirdly, Thofe meetings for this end we conceive 
may be of two forts. 
<* 1 . Monthly, of fome of the Elders and Meffen- 

" gers of the Churches. 

*' 2. Annuall, of all the MefTengers and Elders of 

•• the Churches. 

" Firft monthly of fome : Firft, thofe members of 

•• Churches which are neereft together, and fo may 
moft conveniently aflemble together, may by mutu- . 
all agreement once in a moneth confult of fuch 
things as make for the good of the Churches. 

Secondly, the time of this meeting may be fome- 
times at one place^ fometimes at another^ upon the 
Ledlure day of every Church where Ledtures are : 
and let the Ledture that day be ended by eleven of 

" the clock. 

226] " Thirdly, let the end of this Aflcmbly be to 

" doe nothing by way of Authoritie, but by way of 

" Councell, as the need of Churches (hall require. 
Secondly Annuall, of all the Elders within our 

"jurifdidlion or others^ whereto the Churches may 

" fend once in the Veare to confult together for the 

"publike welfare of all the Churches. 

** Firft, let the place be fometimes at one Church, 

"fometimes at another, as Reafons for the prefent 

" may require. 





4* ' 

392 TAf B/oudy Tenent. 

** Secondly, let all the Churches fend their waighty 
'f queftions and cafes fix weeks or a month before the 
(ct time, to the Church where the Aflcmbly is to 
be held, and the Officers thereof difperfe them 
fpeedily to all the Churches, that fo they may have 
time to come prepared to the difcufiing of them. 
Thirdly, let this Aflembly doe nothing by Author- 
itie, but only by Councell, in all cafes which fall 
out, leaving the determination of all things to par- 
"ticular Churches within themfelves, who are to 
^judge, and fo to receive all dodlrines and diredtions 
•• agreeing only with the Word of God. 

The grounds of tbefe AJfem bites. 

" Firft, need of each others helpe, in regard of 

dayly emergent troubles, doubts, and controverfies. 
Secondly, love of each others fellowfhip. 
Thirdly, of Gods glory out of a publike fpirit to 

fecke the welfare of the Churches, as well as their 

owne, I Cor. 10, 33. 2 Cor. 11. 23. 

Fourthly, The great bleffing and fpecjall prefence 
** of God upon fuch Aflemblies hitherto. 

Fifthly, the good Report the Elders and Brethren 
**of Churches (hall have hereby, by whofe com- 
•* munion of Love others (hall know they are the 

Difciples of Chrift. 






A iirtngc TrufA.T May well compare this P^Jp^g^ to a cio ble 
^^1^ ^/5«r^ .• on the firft part or fide of it a kj ^ A 

^^ ^' faire and beautifuU countenance of the pure and holy 

The B/amfy Teneni. 393 

Word of Godi on the later fide or part, a moft (bwre and 
uncomely deformed looke of a meere humane invention. 
227] Concerning the former, they prove the true and''*«r«^ 
unqueftionable power and priviUdge of the Cburcbes^l^^^ 
of Cbriji to alTemble and pradtife all the holy OrJi- Spoufe or 
nances of God^ without or againft the confent of the^^JJF^®^ 

Their Arguments from Cbrifis and the Angels 
voycc, from the Apofiles and Churches practice, I 
dcfire may take deepe mprejjion written by the point 
of a diamond^ the finger of Gods fpirit^ in all hearts 
whom it may concerne. 

This Libertie of the Churches oiChrifi he inlargeth 

and amplifieth fo far, that he calls it an ufurpation of 

fome Magijlrates to determine the time and place of 

IVorJhip : and fay, that rather the Churches (liould be 

* left to their inoffenfive libertie. 

Upon which Grant I muft renew my former To fcoid 
^arie^ Whether this be not to walke in ^^^^^^^^dic-"^^^^^ 
tionsy to hold with lights yet walke in darknes? for in dark. 

How cai\ they fay the Magijlrate is appointed by "*^«- 
God and Cbriji the Guardian of the Cbnjtian Church 
and IVorJhip^ bound to fet up the true Churchy Min- 
ijirie and Ordinances^ to fee the Church doe her duty, 
that is, to force her to it by the Civili /word : bound 
to fupprefle the falfe Churchy Minijlrie and Ordi^-^y^^ 
nancesy and therefore confequently, to judge and Magiftraie 
determine which is the true Churchy which is the{j^*^jj^ *® 
falfe, and what is the duty of the Church ojicers and chief goT. 
members of it, and what not: and yet (fay they) the«"*?y^<>^ 
Churches muft aflemble. and pradlice all Ordinances.\^A ^^^ 

394 ^^ Bloudy Tenent. 

nottohiTcnot fo much power as to judge what is a convenient 
ap^ln/^ //Wand place ior the C bur cbes to z(Ccmh\t in ; which 
the place if he (hould doe» he (hould be an ufurper^ and (hould 

mciiTn ""^ ^^"^g^ the Cburcb of her inofFcnfive liber tie. 

As if the Majler or Governour of a Ship had power 
2 Siroiii. to judge who were true and fit officers, mariners, &c. 
tudcs inuf- for the managing of the Ship, and were bound to fee 
Maghime ^^^"^ each pcrforme his duty, and to force them 
cannot be thcrcunto, and yet he (hould be an ufurper if hee 
both gov. (Ijq^ij abridge them of meeting and managing the 
thcChurch^'?^' ^t thcir plcafurc, when they plcafc, and how 
and yet they plcafc, without and againft his confent : Ccr- 
command" ^^*"'y if a Phjffitian have power to judge the dijeafe 
ing. of his patient^ and what courfe o( Pbyjicke he muft 
ufe, can he bee counted an ufurper unlefie the patient 
might take what pb^cke himfelfe pleafed, day or 
night, fummcr or winter, at home in his chamber, 
or abroad in the aire ? 
Ift 22S] Secondly, by thcir grant in this pafi'age that 
Church QqJj peoplc may thus aflemble and pradlice ordinances 
ftnlblc without and againft the confent of the J^agijlrate I 
without infer, then alfo may they become a Cburcb^ conjlitute 
thf Nh^lf-^"^ ^tf/ifteT without or againft the confent of the 
tratcs con. Magijlratc : Therefore may the MeJJengers of Cbrijl^ 
^cni Us \% preach 2LnA baptife^ that is, make difciples znA wajh 
thcnmuch ^^^m into the true profeflion of Cbrijtianity accord- 
more con- ing to the commijjion^ though the Magtjlrate determine 
ftitute »ndjjj^j publikly declare, fuch Minijlers^ fuch baptifmes^ 
Church, fuch Cburcbes to be hcreticall. 

&c. Thirdly, it may here be queftioned what power is 

now given to the Civill Magtjlrate in Cburcb matters 
and SpiritUall affitirs ? 

The Bbmfy Temnt. 395 

If it be anfwered thtt although (kdi pt^pk mskj 
doe thus tgainft the M^giftraies confent, yet others 
mty not. 

I anfwer (as before) who fees not herein partiality Groft 
to thcmfclves: Gods people muft enjoy their Literiy^^^'^^'^" 
of Confcience^ and not be forced ; but all the Subje£b 
in a Kingdome or Monarchies or the whole world 
be(ide» inuft be compelled by the power of the Civill 
Suord to aifemble tnus and thus* 

iSecondly, I demand who (hall judge whether they if tkeCiv>.' 
are Gods people or no, for they fay whether the Mag^ ?^bf ^ 
iftrate confent or confeni not, that is judge fo or not, build die 
they ought to goe on in the Ordinances renuente Af ifjf. Spiritoall 

How aerees this with their former and generall he muft 
affertion, that the Cruill Magijlrate muft fct up thc|^'*«* ®^ 
Cbrijlian Church and Worjhip^ therefore by their ter."** 
owne grant he muft judge the godly themfelvcs, he 
muft difcerne who are fit matter for the Houfe of 
God^ living jlones^ and what unfit matter, trajb and 
rubbijb ? 

Thofc worthy men^ the Aut hours of thefe pojitions^ A dofe 
and others of their judgement have caufc to examine JJjJ i^'^^ 
their foules with feare and trembling in the prefence gacory to 
of God upon this intergatory^ viz. whether or no this J.**.* ^^' ^ 
be not the bottome and root of the matter: If they the "au** 
could have the fame fupply of maintenance without <hors of 
the helpe of the Civill Sword^ or were perfwaded to||j?^* P^ 
live upon the voluntary contribution of poore Saints, 
or their owne labour^ as the Lord Jefus and his firft 
Me/Tentrers did : I fav. if this lav not in the bottom^ 

396 The Blmdy Tenent. 

the Civill power ^ and left only to their inoffenfroe libb- 
er ties ? 
A fad I could alfo put a fad ^tarie to the confcsences of 

fo^mrcon- ^^"^^» viz. whdt (hould be the reafon why in their 
ccrning native Country where the Magi/Irate [229] confented 
their pracjjQ^ they fofbore to pradlice fuch Ordinances as now 
they doe and intended to doe, fo foone as they got 
into another place where they might fet up Magif^ 
trates of their owne, and a Civill Sword^ &c. How 
much is it to be feared that in cafe their Magijlracie 
Hiould alter, or their perfons be caft under a Magif^ 
trade prohibiting their pradlice, whether they would 
then maintaine their Jeparate meetings without and 
againft the confent of the Magiftrate, renuente Mag^ 
Amarvail- Laftly, it may be queftioned how it comes to palfe 
ouj chiU that in pleading for the Churches liberty more now 
mofc lL ""der the Chrijlian Magiftrate, fince the Chriftians 
cnicto tooke that liberty in dangerous times under the 
Chriftians Heathen, why he quotes to prove fuch liberty, Pha^ 
Chriftian raohs hindring the Ifraelites from worftAp, and Ezra 
Magiftrate 7. 23. Artaxerxes his feare of wrath upon the Reahne? 
ih^^Hcl^*^ Are not all their hopes and arguments built upon 
then. the Chriftian Magiftrate, whom (fay they) the rirft 
Chriftians wanted, and yet do they fcare the Chriftian 
Magiftrate (whom they account the governour of the 
Church) with Pharaoh and Artaxerxes that knew not 
God, expcdling that the Chriftian Magiftrate fliould 
aft and command no more in Gods worfliip then 
they ? 

But what can thofe inflances of Pharaohs evill in 
hindring the Ifraelites worfliipping of God, and Arta-- 

The Bl9iufy Temnt. 397 

xerxes giving liberty to Ifrael to wordiip God^ and 
build the Temple^ wnat can they prove but a duty in 
all 'Princes and Civill Magifiraies to take off the 
yoake of bondage^ which commonly they lay on the 
necks of the loules of their fubjeSs in matters of « 
Confcience and Religion f 


Peace.TT is plauiible, but not reafonable that GoJs^^^^^^ 
X people (hould (confidering the drift of thefe^^^^ 
pofitions) expeft more liberty under a Cbrijlian thenbx Chrifli 
under a Heathen Magifirate : Have Gods people n^or^iraoura^of 
liberty to breake the command of a Cbrijlian thenhu King- 
an Heathen governour ? and fo to fet up Chrijls Church ^*^'"^» « 
and Ordinances after their owne con/cience zg^ind his )!^^J^„"^{^ 
confent more then againft the confentof an Heathen ih^tChric^ 
or unbeleeving Magi/Irate? what is become of all "*n*^ould 
the great expedtation what a Chrijlian Magifirate \y breake 
may and ougnt to doe in edablifliing the Churchy in '*»« ^o™- 
reforming the Churchy and in punifliing the contrary ? |]j^*"ci^°jp^ 
TTis true (fay [230] men) in Chrifis time and in thetian. then 
time of the firft Minifiers and Churches there wcre?| ^**JJ 
no Chrifiian Magifirates^ and therefore in that cafe, Magif- 
it was in vainc for Chrifiians to fecke unto the Heathen^^^^^- 
Magifirates to governe the Churchy fupprelfe Here^ 
ticks^ &c. but now we enjoy Chrifiian Magifirates^ &c. 
Truth, All Reafon and Religion would now expedt 
more fubmiflion therefore (in matters concerning 
Chrifi) to a Chrifiian Magifirate^ then to a Pagan or 
Antichrillian ruler ! But (deare Peace) the dav will 

398 The Bloudy Tenent. 

hay, and ftubble, though built (in mens upright inten- 
tion) on that foundation Jeftts Cbrift. 
'^*^ "% ^^^ (^^ winde up all) as it is moft true that Mag^ 
CivrH go- S^^^O^ in gencrall is of God (Rom. 13.) for the pref- 
vcrnment ervation of Mankinde in civill order and peace^ (the 
L" God"" '^^^^' otherwife would bee like the Sea, wherein 
but the' Men, like Fijhes would hunt and devoure each other, 
fpcciaJl and the greater devour the lefle :) So alfo it is true, 
mcn"^*^ that Magiflrccy in fpeciall for the fevcrall kindcs of 
Pct/i. it is of Man, 1. Pet, 2. 1 3. Now what kinde of Mag- 
'3- -— ijlrate foever the people fliall agree to fet up, whether 
he receive Cbrijhanity before he be fet in office, or 
whether he receive Cbrijlianity zh^v, hee receives no 
more power of Magijlracy, then a Magiflrate that 
hath received no Chrtjlianity. For neither of them 
both can receive more, then the Commonweal, the 
Body of People and civill State, as men, communicate 
unto them, and betruft with them. 
Civill All lawfull Magijlrates in the World, both before 

Magif- jjjg comming of Chrijl Jejur, and fince, (excepting 
dcriva- thofc unparaleld typicall Magijlrates of the Church of 
tivcs fromjjrael) are but Derivatives and Agents immediately 
tiincs or* derived and employed as eyes and hands, ferving for 
bodies of the good of the whole : Hence they have and can 
people, have no more Power, then fundamentally lies in the 
Bodies or Fountaines thcmfelves, which Power, Might, 
or Authority, is not Religious, Chrijlian, &c. but nat- 
urall, humane and civill. 
A belecT- And hence it is true, that a Chrijlian Captaine, 
ing Mag. Chrijlian, Merchant, Phyjitian, Lawyer, Pilot, Father, 
m^V^ Majler, and (fo confequently) Magijlrate, &c. is no 
Magiilrttc more a Captaine, Merchant, Phyjitian, Lawyer, Pilot, 

TAe B/amfy Tenent. 399 

Father^ Mafier^ Magiftratt^ &c. then a Capuinc^*««_ 
Marchant, &c. of any other Confcience or Religion. j„. ^^ 
Tis true, Chriftianity teacheth all thefe to 1^ inTheez. 
their feverall callings, to an higher ultimate ^^^^t^^cT^ 
from higher principles, in a [231 J more heavenly and tUmitjTui 
fpirituali manner, &c. all cdl- 



Peace. O that thy Light and Brigbtnes (deare Truth) 
might (hine to the darke World in this particular : 
let it not therefore be grievous, if I requeft a little 
further illuftration of it. 

Truth. In his feafon God v/\\\ glorifie himfelfe in 
all his Truths : but to gratifie thy defire, thus : A 
Pagan or Antichrijlian Pilot may be as skilfull to 
carry the Ship to its defired Port, as any Chrijlian 
Mariner or Pilot in the World, and may performe 
that worke with as much fafcty and fpeed : yet have 
they not command over the Joules and confciences ofThc^ 
their pajfengers or mariners under them, although |J[*^'^** 
' they may juflly fee to the labour of the one, and theintheSkip 
rru/// benaviour of all in the Jbip: A Chrijlian Pilot ^^^ 
he pcrformcs the fame vi^orke, (as likewife doth the^^"^^**" 
Metaphoricall Pilot in the (hip of the Commonweale) 
from a principle of knowledge and experience: butchriftian^ 
more then this, he adts from a roote of the feare of ine fteeret 
G^^and love to mankind^ in his vi^hole courfe. Sec- •j^^^'p. C* 
ondly, his aime is more to glorifie G^^then to gaine courfe. 
his pay, or make his voyage. Thirdly, he walkes 

1 1 :^i. HM ^-j r> t 1 fL^^^ ^i^r 

400 Tbe Bhudy Tenent. 

_ • • 

T^^^"^tion of Gods hand xnjlormes^ calmes^ &c. So that the 
hath no^ thread of Navigation being equally fpun by a believ-- 
morcpow./Vrg- or unbelieving Pilots yet is it drawn over with the 
}lZ\'^i^gold of Godlines and Cbrijlianitie by a Cbrijlian Pilot, 
hii Mari- while he is holy in all manner of Cbrijlianitie, i Pet. 
ncrs or I. 1 5. But laftly, the Cbrijlian. Pilots power over the 
fi^^^^fl^"' Soulcs and conjciences of his Sailers and PaJJcngers is 
unchriiiiannot greater then that of the AnticbriJUan, othcrwife 
or r?gan jh^j^ ^^ ^^y^ fubduc the foules of any by the two- 
edged fword of the Spirit, the Word of God, and by 
his holy demeanour in his place» Sec. 

Peace. I (hall prefcnt you with no other confider- 
atioon in this firft part of the Pifture, but this only : 
The Although the tearme Ht'^Mif// is moft commonly 

tcarmes appropriated to the wilde naked Americans, &c. yet 
an"chrif- ^^^^^ Worthy men juftly apply it even to the civilized 
tian Mz^' Romanes &c. and confequently mud it be applied to 
iftratc. ^hc mod civHized Anticbrijlians, who are not the 
Cburcb and people of God in CbrijL 

Trutb. Tne Word D^J in the Hebrew, and //^vjy 

in the Greeke, fignifie no more then the Gentiles or 

Nations of the Earth, which [232] were without and. 

not within, the true typicall nationall Cburcb of the 

yewes before Cbrijl, and fince his comming, the 

Gentiles or Nations of the World, who arc without 

that one holy Nation of the Cbrijlian Ifrael the 

Church gathered unto Cbrijl ye/us in particular and 

JJ^f^'^^^diftina congregations all the World over. 

heathens, Tranjlatours promifcuoufly render the words Gen- 

^K^^v *^^ //7f/, Heathens, Nations*, whence it is evident that 

even fuch as profefle the Name of Cbrijl in an unre- 

tions or 

Gentiles, generate and impenitent eftate, whether Papijl or 

Tie BUtufy Tmeiu. 401 

Prqtefiant are yet without^ that is Heaiben^ Gentiles 
or oi the Natims. 


■ • 

PeaceST^VEMt Truths it is now time to call jrour eye 
MlJ on th^ fecond part of this Head or piAure 
uncomely and deformed. 

Truth. It containes two forts of Religious meet- 
ings or alTemblies. 

Firft, more extraordinaiy and occafionall, for which 
he quotes the pradlice of jofiab. 

An. Jofiab was in the type, fo are not now theJ®^*^ 
feverall Governours of Commonweales, Kings or Gov- thrift 
ernours of the Church or Ifrael^ whofc ftatc I have Jcfus the 
proved lo be a None-Juch^ and not to bee parallel'd |^'J*^j^®^ . 
but in the Antitype the particular Church of Chrijl^ 
where Chriji Jejus alone fits King in his owne moft 
holy G^ernment. 

Secondly, they propound meetings or ajfemblings 
ordinarily Jiated and conjtanty yearly and monthly unto 
which the civill Magijlrate (hould give liberty. For 
thefe meetings they propound plaufible arguments 
from the necejfity of them from Chrijlian fellowfiip 
from Gods glory ^ from the experience of the benefit 
of them, and from the good report of them, as alfo 
thofe two Scriptures, 1 Cor. 10. 33. 2 Cor. 11. 38. 

To thefe I anfwer. If thev intend that the rn;/7/An anjuft 
Magijlrate fhould permit liberty to the free and vol- ^h ajffi^ 
untary Spiritual! meetings of their Subje£ts, I (hallof libertj 
fubfcribe unto them: but if thev intend that the^®^??^ 

402 The Bloudy Tenent. 

bondage and not to the reft of their fubjeSs^ that is to defire 
o"hcr». their ovmcfouJes only to be free, and all other /ou/es 
of their JiiAJeffs to be kept in bondage\\\ 
233] Secondly, if they intend that the Magijirate 
fhould inforce all the Elders of fuch Churches under 
their "JurifdiSiion^ to keepe correfpondencie with them 
in fuch meetings, then I fay (as before) it is to caufe 
him to give Libertie with a part tall hand, and unequall 
. Ballance: for thus I argue: l( the Chill State znd 
Chill officers be of their Religion and Confcience^ it is 
not proper for them to give libertie or freedome^ but 
to give honourable tejlimonie and approbation^ and 
their own perfonall fubmijjion to the Churches. But 
if the civill State and Officers be of another conjcience 
and 'worjloipy and (hall be bound to grant permilfion 
and libertie to them, their confciences and meetings y 
and not to thofe of his own Religion and Conjcience 
alfo, how will this appeare to be equall in the very 
eye of Common peace and rigbteoujnejfe ? 

For thofe yearely and monthly meetings, as we find 
not any fuch in the firft Qhnrches\ So neither will 
thofe generall arguments from the plaufible pretence 
of Chrijtian fellowfhip, Gods glory, &c. prove fuch 
particular wayes of glorifying God^ without fome pre^ 
ccpt or preftdent of fuch a kind. 

For thofe Scriptures ^ 1 Cor. 10. 33. & 2 Cor. 11. 
38. exprefling the Apoftle Paul his zeale for glorify- 
ing Gody and his care for all the Churches^ it is cleere 
The Com- they concerne fuch as are indeed Pauls fuccejfors^ fent 
miffion. forth by Qhrijl Jefus to preach and gather Churches: 
of prcicii- ^^^ thofe Scriptures concerne not the Churches them- 
ingtnd felves, nor the Pajlours of the Churches properly. 

The B/9tufy Tmeni. 403 

leaft of all the Chill State and Cammanwea/tA, neither W^-t 
of which (the Churches^ the Pajlours^ ' or Common^ tS/^nL 
vfealtb) doe goe forth perfonally with that commiffim^ ted to the 
Matth. 28. to preach and baptize^ that is, to fe^^l^cr^^^J^^ 

Churches unto Chrijl. Teachers 

For as for the firft, the Churches are not Mimjlers^[, «. >€«A 
of the Gofpel: the Angels or Mejengers of thegi'^^* 
Churches^ and the Churches themfelves were diflindt, weale. 
Revel. 2. ef 3. 

As for the fecond, the pafiours and Elders of the a quame. 
Churchy their worke is not to gather Churches, but^^^ ^^ 
to governe znAfeed them, ASls 20. Gf i P^/. 5. ^^ of* 

As for the ctvill Magijlrate^ it is a Minijlry indeed :«H the 
[Magijtrates are Gods Minifters, Rom. 13.) but it is^^**""^*^"? 
of another Nature, and therefore none of thefe, the 
Churches of Cbrijl^ the Shepherds of thofe Churches^ 
nor the r/W// Magijlrate^ fucceeding the ApojUes or 
firft Mejengers^ thefe Scriptures alleadged conccrne 
not any of 1 234] thefe to have care of all the Churches. 

Peace. Deare Truths who can heare this Word, 
but will prefently cry out. Who then may rightly 
challenge that commijjion^ and that promife^ Math. 28. 

Truth. Sweet Peace ^ in due place and feafon, thatA Minif. 
^ejlion may be refolved; but doubtlesthe truey«r-|[J*^^^ 
cejfours muft precede or goe before the Churchy mak- 
ing Difciples^ and baptizing as the Apojtles did, who 
were neither the Churches^ nor the Pajiours and 
fixed Teachers of them, but as they gathered, fo had 
the care of the Churches. 


The Blmdj Tenent. 



Pcacf.'T Ceafe to urge this further ; and, in the laft 
X place, marvell what (hould be the reafon of 
that Conclufion, ** viz. There is no power of deter- 
^ mination in any of thefe meetings, but that all mud 
"be left to the particular determination of the 

jQs 15. Truth. At the meeting at yerufalem^ when Paul 

^■^pp^Jj^and Barnahas and others were fent thither from the 

Church of Chrijl at Antiocb^ the ApoJlUs and Elders 

did not only confult and advife, but particularly deter ^ 

mined the Sfuejlion which the Church of Antioch fent 

* The doftrine of the " Model " in Churches neere adjoyneing together* 

regard to the determinative power ot* 
Councils and Svnods is about the fame 
as that laid down in the " Anfwer to 
Two and Thirty Queftions &c./* writ- 
ten by Richard Mather fome four years 
later. That quotes with approbation 
from Ames, •* The fentence of a Synod 
is onely a ccrtaine enquiring and giving 
of fentence by way of Miniftery, and 
with limitation ; fo that the decree of 
the Councell hath fo much force as there 
is force in the reafon of it." Alfo from 
Junius, " The fentence of a Councell is 
of itfelfe onely of advice, not of compul- 
fion or conllraint, and brings with it a 
judgement minilleriall, not authority of 
i: fclfe, nor neceflity." Anfuer^ li£. p. 

The •* Body of Liberties " drawn up 
by Ward of Ipfwich, and adopted by 
the General Court in 1641, in the 95th 
claufc, e1e\*enth fcflion, provides "That 
once in every month of the yeare (when 
the feafon will bear it) It (hall be law- 
full for the Miniflers and Elders of the 

with any other of the breetheren, with 
the content of the churches to alfemble 
by courfe in each feverall Church one 
after an other. Provided that the whole 
af^ion be guided and moderated by the 
Elders of the Church where the Aflcm- 
blie is helde, or by fuch others as they 
(hall appoint. And that no thing be 
concluded and impofed by way of Au- 
thoricie from one or more churches upon 
an other, but onely by way of Brotherly 
conference and confuhation." 3 Ma/s, 
Hijl, CoiL, viii: 235, 236. 

The Cambridge Platform allows fome- 
what more authority to fuch bodies. 
" The Synod's dire^ions and determina- 
tions, fo far as confonant (o the Word of 
God, are ;o be received with reverence 
and fubmilTion : not only for their agree- 
ment therewith (which is the principal 
ground thereof, and without which they 
bind not at all ) but alfo fecondarily, for 
the power, whereby they are made, k% 
being an ordinance of God appointed 
thereunto in his word." Platform ^x\\\^. 

The Bkudy Tetient. 405 

to them, aboat ^3t 15. and fend their ptrticnlar 
Jeterminatiotu or Jecrets to the Cburchet afterward. 

So that if thefe AffembKei were of the nature of 
that pattern or present (as is generally pretended) 
and had fuch a promife of the affifionce and cencur- 
rence of the Sptritf as that Affem&fy had, they might 
then fay as that Afembh did, ABs 1 5. It feemetb 
good to the bofy Spirit and to ut: and Ihould not leave 
particular determinatioKi to the particular Churches, 
in which fometimes are very few able Guidet and 

Peace. But what fhould be the Reafbn to perfwade 
thefe worthy men to conceive the particular Congre- 
rdtiait or Cburebes to be more nt and competent 
judget in fuch high points, then an Affembly of fo 
excellent and choice perfbns, who muft only confult Chnb 
.ndad.ife,&c.? ^^^ 

Truth, Doubtlefle there is a ftrong conviAion inrcncconly 
their Soules of a profclTed promifed preftnce of the"^^j||* 
Lord'Jefus in the midft of his Ciarri gathered after bleffed. 
his mind and will, more then unto fuch kind [235] of 
AffemhlltSt though conlifting of far more able per- 
ibns, even thej/aw^ and crtame of all the Cburebes. 

Peace. It is generally conceived, that the promife 
oi Cbrijis prefence to the end of the World (Mattb. 
28.) is made to the Cburcb. 

Truth. There is doubtleffe a promife of ChriftsTjJf p^ 
prefence in the midft of his Church and Congrega- chii^ 
tion, Mattb. 18. but the promife of Chrifts prefence, mrcocc, 
Mattb. 28. cannot properly and immediately bclong^'!-i*- 
(0 the Cburcb conftitutcd and gathered, but to luch rlom ih«. 


The Bloudy Tenent. 


pleafed to imploy to gather and conftitute the Church 
by converting and baptizing:- unto which Meffengers 
(if Chrift Jefus will be pleafed to fend fuch forth) 
that paflage. Ads 15. will be preJidentialL 

Peace. The 14. generall head is this, viz. What 
power particular Churches have particularly over 

Firft (fay they) they may cenfure any Member 

(though a Magiflrate) if by-finne he defervc it. 
Firft, becaufe Magiftrates muft be fubjcdt to 

Chrift, but Chrift cenfures all offenders, i Cor. 5. 

Secondly, Every Brother muft be fubjedl to Chrifts 

cenfure. Mat. 18. 15, 16, 17. But Magiftrates are 

brethren, Deut^ I'j. \^. 

Thirdly, They may cenfure all within the Church, 
I Cor. 5. 12. 

" But the Magiftrates are within the Church, for 

they are either without, or within, or above the 

Church : not the lirft, nor the laft, for fo Chrift is 

only above it. 

Fourthly, The Church hath a charge of all the 
*• Soules of the members, and muft give account 
"thereof, Heb. 13. 17. 

" Fifthly, Chrifts cenfures are for the good of 
"Soules, 1 Cor. 5. 6. but Magiftrates muft not be 
" denied any priviledge for their Soules, for then they 
"muft lofe a priviledge of Chrift by being Magil- 
" trates. 

Sixthly, In Church priviledges Chriftians are all 

one. Gal. 2. 28. Col. 3. 11. 

2. Magiftrates may be cenfured for apparent and 




The Bkmfy Tenent. 407 

^* manifeft finne againft any Morall Law of God, in 
** their judiciall proceedings, or in the execution of 
<* their office. Courts are not Sanctuaries for fin ; and 
** if for no fin, then not for fuch efpecially. 

Firft, becaufe finnes of Magiftrates in Court are 
as hateful! to God. 2. And as much fpoken againft. 
If a. 10. I. Mic. 3. I. [236] Thirdly, God hath no 
** where granted fuch immunity to them* Fourthly, 
** what a brother may doe privately in cafe of private 
'< offence, that the Church may doe publikely in cafe 
of publike fcandall. But a private brother may 
admoni(h and reprove privately in cafe of any pri- 
vate offence, Mat. 18. 15. Luc. 19. 17. P/a/. 141. 5. 
Laftly, Civill Magiftracy doth not exempt any 
Church from faithfull watchfulncfle over any mem- 
ber, nor deprive a Church of her due power, nor a 
" Church member of his due priviledge, which is to 
partake of every Ordinance of God, needfull and 
requifite to their winning and falvation. Ergo^ 



7V«/A.'T^Hefe Arguments to prove the Magiftrate 
A fubjedt (even for finne committed in judi- 
ciall proceeding) I judge, like Mount Zion^ immove- 
able, and every true Cbrijlian that is a Magiftrate 
will judge fo with mee : Yet a Quaerie or two will 
not be unfeafonable. 

Firft, where they name the Cburcb in this whole Chorck 
paffage, whether they meane the Church without the*.^™'*"'^^ 
Mimjiry or Governours of it, or with the Elders and "h;!^*? 




4o8 The Bloudy Tenent. 

the Min- not thc Govtmours at all, fince that in all adminiftra^ 
of!" ^ ^^tions of the Church the duty lies not upon thc body of 
the Churchy but firftly and properly upon the Elders 
It is true in cafe of the Elders obftinacy in appa- 
rent finne, the Church hath power over him, having 
as much power to take down as to fet up, Col 4. 
Say to Archippus^ &c. Yet in the ordinary difpenfa- 
tions and adminiftrations of the Ordinances^ the Min^ 
ijlers or Elders thereof are firft charged with duty, . 
The Min- Hence firft for the Apoftles^ who convc rted, gath- 
J?^" ^' ered & efpoufed the Churches to Chrijl, I queftion 
of Chrifts whether their power to edtjication was not a power 
Church to over the Churches^ as many Scriptures feem to imply. 
icdged^hT Secondly, for the ordinary Officers ordained for the 
their dif- Ordinary and conftant guiding, feeding, and govcrn- 
pcnfitions jng the Churchy they were Rulers, Sbepheards, Bijh- 
ops, or Overfeers, and to them was every letter and 
charge, commendation or reproofe directed. Revel. 2. 3. 
A^s 20. And that place by them quoted for the 
fubmiflion of the Magijlrates to the Church, it men- 
tions on\y fubfnij/ion to the Rulers therof, Heb. 13. 
17. Thofe excellent men concealed not this out of 
ignorance, and therefore moft certainly in a filent way 
. confefle that their do£lrine concerning the Magijlrates 

dox/Mig- power in Church caufes would [237 J feem too grofle, 
iftritcs if they (hould not have named the v hole Church, 
Mgcs and but filently implyed the Governours of it; And 
of the is it not wonderfull in any fober eye, how the fame 
Churches, pgj.fQj^5 {^Magijlrates) can be exalted over the Minify 
crnours of^^^^-^ ^^^ Members, as being bound to ejlablijh, rejorme, . 
them, yet fupprcjfc by the civillfword in punifhing the body or 

Tbe BkmJy Temnt. 409 

jMi/r, and yet for the fime •S&om (if the ChnnJi ;^ ^^ 
and Goveraoun thereof lb concdve) be liable to a^ '^^ 
punilhment ten thou&nd times more tranfecnden^ 
to wit, excommunicationf a puniOiment reaching to 
their foults and amfdencet, and eternal! eftatev and 
this not only for ecmmon fins, but for thofe aSiaiis 
which immediately conceme the extcatioH of th«r 
civiU office, xnjudiciall proceeding. 

Peace. The Prelates in ^ Edtzabetbt dayea, kept^^ 
with more plainnefle t6 their principles, for acknow- *^^^ 
ledging the ^ueen to be Supreme in all Cbttrcb cau/es, m ihcir 
{according to the Title and Power of Henry the 8. ^^^^'^ 
her Father, taken from the P^, and given to him^,^|^ 
by the Parliament) they profelled that tl>e ^ttfnt was r^riind 
not a Jheepe, but under Cbrift the chiefe SbepbearJ^f"*^'^"^ 
and that the Cburcb had not power to excommunicate 
the %«n. 

Truth. Therefore (fwcct Peace) it was efteemed Mr. x«r^ 
capital/ (in that faithfull wilneje of fo much /th/A "s^^**™" 
he faw, even unto deatb, Mr. Barrow) to maintaine„n,j„^°^ 
before the Lar^/ of the Councell, that the ^«w her- Que* 
fclfe was fubjeft to the power oi Cbrtji Jefuj in the*'"" 
Cburcb: which Truth overthrew that other Tenent, 
that the ^eene fhould be Head and Supreme in all 
Cburcb caufes.' 

■ Henry Btirowc w«* executed il Ty- Penry mi GrceDWOod before ihe High 

Iwrn April (>• < J9J- ^^ ^^^ been kept Commiflioncn, " penneil by the priloM- 

in ciofe priron tor mM.ay jrcin. He en themreivei, bel'ore iheir deitbi," w«t 

ftudied IE Cimbridge ind wii i lawyer primed in 1 (86, One of the i|uclliaM 

of Grty'* Inn. He w«i «t the heatt of wm " Whither lie thinkcih the <jucene** 

the Drifter Puriiini who were called Mijeftle be fupreme Buv^^t^t'o^ "f li" 

BrowniA) or BarrowiA*. Strype, Lifi if Church ; ind whither Die mir make 

l^iiigi/t, ii: I9i> Uwei for the church which irc =ot con- 

Aa iccoaDt of hit czaroiniiion with inry to the Word of God, or do? 

4IO The Bloudj Tenent. 


Peace. Thpfe Bifhops according to their principles 
(though bad and falfe) dealt plainly (thougn cruelly) 
with Mr. Barrow: but thefe Autbor^^ vfhovc principles 
are the fame with the Bijhops (concerning the power 
of the Magijlrate in Church affaires) though they 
wave the Title^ and will not call them Heads or Gov- 
ernors (which now in lighter times feems too grofle) 
Is not this y^( give they as much jpiritua/f power and autboritie 
the Popes ^o ^^^ civill Magijlrate to the full, as ever the Bijhops 
profcifion gavc unto them, although they yet alfo with the fame 
ofurvtu breath lay all their honour in the du/L and make them 

# ^V^^^# JkC^^ flit J ^^T ^ 

'Da\ yet to liclc the dujl of the feet of the Churches, as it is 
holding prophefied, the Kings and S^ueens of the Earth (hall 
nipper to ^^^» when Chrift makes them nyxvfing J at hers ^ and' 
the lips of nurfing mothers^ Ifa. 49. The truth is, Chrift Jcfus 
Pr.ncrs, jg honourcd, when the civi II Magijlrate a member of 
Empc/ the Church, puniflieth any member or Elder of the 
rours? Qhurcb with the civill Jword^ even to the deaths for 
any crime againft the civitl State fo deferving it; for 
he beares hot the fword in vain. 
238] And Chrijl Jefus is againe moft highly hon- 
oured, when for apparent finne in the Magijlrate^ 
being a member ot the Church (for other wile they 
have not to meddle with him) the Elders with the 
Churchy admonifh him and recover his Soule, or if 
cbjlinate in fin, caft him forth of their Spirituall and 
Chrijlian fellowfliip, which doubtleflc they could not 
doe, were the Magijlrate fupreme Governour under 

Jnfip. I thinke the Queenc's Majeftie church itfelf, may make any lawes for 

fupreme governour of the whole land» the church, other than Chrift hath 

and over the church alfo, bodies and already left in his worde." llarieian Mif" 

goods: but I thinke that no prince, rr//jir;, iv : 348. ^rooV, Lives 9/ Puritans 

neither the whold world, neither the ii: 30. Neal, Hift.ff Puriunt^xi 201. 

The Bhmdf Temmt. 41 1 

Cbrift in EecUfiaJlieail or Cbarcb ctnfei, and fi> coa- 
fequentlythe tniebeiretndfucceflburof the^/yfiSr/. 


PeacefV^Ht 1 5. Head niiu thus : nz. In what calet ■ f. H«4 
X mull Churches proceed with Magiftratet*"***^ 
in cafe of offence. 

" We like it well, that Churches be Qower in pro* 
" ceeding to excommunication, as of all other, lo of 
" Civill Magiftratei cfpecially in point of their Judi- 
" ciall proceedings, unlefle it be in fcandzlous breach 
" of a manifeft Law of God, and that after notorious 
" evidence of the fa£t, and that after due fceking and 
" waiting for fatisfa£tion in a previous Advertilement. 
"And though each particular Church in refpeS of 
" the Government of Chrift be independent and abfo- 
" lute within it felfe, yet where the Commonwcale 
"confifts of Church members, it may be a point of 
" Chriftian wifedome to confidcr and confult with 
" the Court alfo, fo far as any thing may fecme doubt- 
" full to them in the Magiftratcs cafe, w'"" may be 
" further cleered by intelligence given from them ; 
** but otherwife we dare not leave it in the power of 
"any Church to forbear to proceed 6c agree upon 
"that on Earth, which they plainly fee Chrift hath 
" refolved in his Word, and will ratifie in Heaven. 

Truth. If the fcope of this Head be to qualifie and 
adorne cbriftian impart ialitie and faitbfulnes with 
ch-ijiion •wij'dome and tendernejfe, I honour and applaud 
fuch a CbriJUan motion : but whereas that cafe is put, 

" ich is no where found in the patterni of the tirft 

412 The Bloudy Tenent. 


C^ttrrik'/, nor fuiting with the Rule of CAri^iamfie, 
to wit, that the Qommonweale (hould confift o( Church 
members^ which muft be taken privatively^ to wit, that 
none (hould be admitted members of the Qommon^ 
'weale^ but fuch as are firft members of the Church 
(which muft neceffarily run the Church upon that 
Temptation to feele the pulfe of the Court concern- 
ing a delinquent Magijirate^ before they dare proceed) 
The inven J fay let fuch Pradlices be brought to [239] the Touch- 
mcn'in J^^^^ ^^ ^^^ ^""uc frame of a civili commonweale^ and 
iwanipg the true frame of the Spirituall or Cbrijlian common^ 
[;^^;Jf^^UYtfAr, the Church of Chrijt, and it will be fecn what 
tialis of "^ood^ bay^ and Jlubble of carnall policie and humane 
Ciyiii ^^^imentions in Chrijls matters are put in place of the 
Q^^^^Qf^p^^cious JloneSy gold znAJiher of the Ordinances of the 
wcalcs. moft High and only wife God. 


16. and Peace jr\E^TC Truths We are now arrived at their 

IxaJiincl ^ ^^^ ^^^ • ^^^ 'Title is this, viz. 

Their power in the Liberties and Priviledges of 

thefe Churches. 

Firft, all Magiftrates ought to be chofen out of 
Church-members, Exod. 18. 21. Deut. 17. 15. Prov. 
29. 2. When the Righteous rule, the people rejoyce. 
Secondly, that all free men elected, be only 
** Church-members. 

I. Becaufe if none but Church members (hould 
**rule, then others (hould not choofe, becaufe they 



Tie Bloiufy Tenent. 413 

may ele£t others befide Church membcn. 

2. From the patteme of Ifrael^ where none had ' 
power to choole but only Ifrael, or fuch as were 
joyned to the people of God. 

3. If it (hall &11 out, that in the Court confifting 
of Magiflrates and Deputies, there be a diflent 

''between them which may hinder the common 
good, that they now returne for ending the fiime, 
** to their firft principles, which are the Free men, 
" and let them be confulted with. 

Truth. In this Head are 2 branches: Firft con-Agtwi 
ccrning the choice of Magijlrates^ that fuch ought to J§^^°"* 
be chofen as are Church Members : for which is quo- Wheeler 
ted, Exod. 18. 21. Dut. 17. 15. Proverbs 19. 29. ^ . 

Unto which I anfwer : It were to be wifhed, that membcn 
(ince the point is fo weighty, as concerning the P/7(?/r[«h«*wMii 
and Steeresmen of Kingdoms and Nations^ &c. on whofc gI^w^ 
abilitie^ care zvi'di faitbfulnejfe depends moft commonly Tons in a 
the peace zxi^fafety of the commonweales they fail in : ?f/""!j" 
I fay it were to be wifhed that they had more fully eiiti^ be 
explained what [240] they intend by this Affirmative^orXy digi- 
viz. Magijlrates ought to be chofen out of Qhurcb be*eKor«i 
members. for Migif- 

For if they intend by this \Ougbt to be chofen] a^'f^"- 
necejjitie of convenience^ viz. that for the greater 
advancement of common utiiitie and rejoycing of the 
people, according to the place quoted (Prcv. 29. 2.) 
It were to be defired, prayed for, and peaceably 
endeavored, then I readily afTent unto them. 

But if by this \Ougbt\ they intend fuch a necejptie 
as thofe Scriptures quoted imply, viz. that people 
(hall fin by choofing fuch for Magijlrates as are not 

414 ^be Bloudj Tenent. 

TtiCTtihtvz of Churches \ as the //r^j^/rV^/ fliould have 
finned, if they had not (according to yethro^s counfell, 
Exod. 1 8. and according to the command of Gody Deut. 
18.) chofen their Judges and Kings within themfelves 
in IJrael: then I propofe thefc neceflary paries. 
Lawful! Firft whether thofe are not lawfull Chill combina- 
StiVcs, tiotiSy focietieSy and communions of men, in Toivnes^ 
where Cities^ States or Kingdoms^ where no Church of Chrijl 
oi^Chritt ^^ refidcnt, yea where his name was never yet heard 
are nou of : I adde to this, that Men of no fmall note, skil- 
ful! in the Jlate of the If^orld, acknowledge, that the 
Thovorld IForld divided into 30 parts, 25 of that 30 have never 

30 pans '^'**^ ^"d combinations he not lawful!, (hccaufc they 
25 never arc not Churches^ and their Magijlratcs Church mcm- 
ChriiJ* hers) then dijorder^ confujion^ and all unrightcousncs is 

lawfull, and pleadng to God. 
Lawful! Secondly, whether in fuch States or Common- 
heires of ^vealcs, whcrc a Church or Churches of Chrift are 
& Civil! reli dent, fuch perfons may not lawfully fucceed to 
Govern- the Crown or Government, in whom the feare of 
thoT'hnot^^^ (according to Jethroes councell) cannot be dif- 
CJiriilian ccrncd, nor are brethren of the Church, according 
andgodljr.tQ Deut. I J,) but Only are fitted with Civill and 

Morall abilities, to manage rhe Civill affaires of the 

Civill State. 
Ouiniani Thirdly, fince not many IVife and Noble arc called, 
wile atiil hut the l^Qore receive the Go/pel^ as God hath cholcn 
"ul'hcT'*^''^/^^^'''* of the World to he rich in /v///A, 1 Cor. !• 
forViilirciJi^"^. 2. Whether it may not ordinarily come to 
of State, pallc, that there may not be found in a true Church 

• Htreling MitiiJIn, p. 3. Set fapr a p. 32 1. 

Tie Blaidy Ternia. 415 

of Cbrift (which rometimes confifteth but of few 
perfons) perfons lit to be either Kingt or Govenwars, 
&c. whole civil/ office is no lefle difficult then the 
office of a Doaor of Pb^ck, a Mafter or Piht tiS a 
Sbipt or a Captaine or Commander of a Band or Arnr^ 
of men: for [241] which ferviccs, the children of 
God may be no wayes qualified, though otherwife 
excellent for the Jeare of Ged, and the knawle^e and 
Grace of the Lord lefus. 

4. If Magijirates ought (that is, ought only) to be^?** 
chofen out of the Cburcb, I demand if they ought f^^ p,^ 
not alfo to be det broned znd depoj'ed, when they ceafetedann 
to be of the Cburcb, either by voluntary departure jj'^-^ 
from it, or by exce/nwuitication out of it, according to of MtgUi 
the bloody icnenfs and praltice of fomc I'apJjls, with""'**- 
whom the Prote/iatits (according to their prhia'/tUs) 
although they fccme to abhor it, doe abfolutely 

agree ? 

5. Therefore laftly, I ask if this be not to turnc 
the World upfidc down, to turne the fVorld out of 
the World, to pluck up the roots and foundations of 
all common focietie in the World} to turne the Garden 
and Paraaice of the Cburcb and Saints into the Pield 
of the Civill State of the World, and to reduce the 
World to the firft cbaos or confujton. 


/'Mff.'TXKflre 7rutb, thou contfuerejl, atid flialt 
JL/ triumph ill fcnfon ; but fume, will fny. 
How aiil'wcr you thole Scriptures alltudKcd f 

4i6 The Bloudj Tenent. 

differences between that holy Nation of typicall IfraeT^ 

and all oxhcr Lands and Countries^ how unmatchable 

then and now, and never to be parallcrd, but by the 

true Ifrael and particular Churches of Chriji^ refiding 

in all parts (and under the feverall civill Governments) 

Thofe of jhc nvor/dy In which Churches^ the IJrae/ of God, 

ExodriT.^"^ Kingdome oi Chriji lefus, fuch only are to be 

Dcut. 17. chofen fpirituall Officers and Governours, to manage 

^ '^; fS^* his Kindy power and autboritie in the Church, as are 

in the true (according to the Scriptures quoted, not Pope, Btjtjops, 

fpintuall or CivHl toivcrs, but) from amongft themfelves, 

x^\^\ Brethren, fearing God, hating covet oujhejfe or filthy 

u Tit. I. lucre, according to thofe golden Rules given by the 

Lord lefus, i Tim. 3. & Tit. i. 

The want of difcerning this true parallel, between 
Ifrael in the type then, and Ifrael the antitype now, 
is that rock whereon (through the Lords righteous 
jealoufe, puniHiing the World, and chaftifing his 
people) thoufands dafli, and make wofull Shipwrack. 
242] The fecond branch, viz. that all Freemen eledled 
be only Church members, I have before (hewne to be 
built on that fj^ndy and dangerous Ground o( Ifrael s 
patterne : O that it may pleafe the Father of Lights 
to difcover this to all that fear his name ! then would 
they not fin to fave a Kingdome, nor run into the 
lamentable breach of civill peace and order in the 
world, nor be guilty of forcing thoufands to Hypoc- 
rife, in a State worjhip, nor of pfophaning the holy 
name of God and ChriJl, by putting their Names and 
Ordinances upon uncleane and unholy perfons: nor of 
(bedding the blood of fuch Hereticks, &c. whom 

■ Chsptcrs cx.-cziv. 

neSkm^Tmmt. 417 

CAr^ woald hvre enjoj longer fatiemee ud pa^uf^ 
Jum iintUl the HrnrMMt nor of the Umdtdibt Lrn^ 
lefms himlelfe, in hu fiiitfafiill l^itmefit of Tnabs 
nor laftljr* of the blood of fo many hundred tboo&nds 
flaugbtred men, women, ud children, by foch mmdviff 
and umcbriflian vart and camlmJtMU aboat the Qhnf- 
tian faith and Religimi. 

Pedce. Dcare Truth: before we part, I «ke yonr TW W W- 
faithfull helpc once more^ to 2 or 3 Scripture^ which ^^^^ 
many alleadge, and yet we have not fpokcn of. 

Truth. Speake on ; here is Iboic land left in this 
ourhouregialTeof merciiiillff/i^/inuirAr.* Ottcgrmiae 
of Timej ineftimable iand is wrath a golden wmhm- 
taime ; let's not lofe it. 

Peace. The firft is that of the Ninevites faft, com- 
manded by the King of Ninevie and his NohUi, upon 
the preaching of Jonah ; fucceedcd by Gedt merci- 
full anjheer in (paring of the Citie ; and quoted with 
nonorable apprebathn by the Lord yf/ut Cbrijl, 
Jonah 3. & Math. 12. 

Truth. I have before proved,' that even yehofa- 
phats faft (he being King of that Nationall Chureb 
and people of Ifrael) could not poflibly be a type or 
varraat for every King or Magiftrate in the World ■ 
(whofe Nations, Countries or Cities cannot be 
Churcbet of God, now in the GoJ'pel, according to 

Much lelTe can this patterne of the King of Nin- 
tvie and his Nobles, be a ground for Kings and Mag~ 
ifirates now, to force all their Subjects under them 
in the matters of Worjhip. 

The Blmdj Tenent. 

Peace. It will be faid» why did Go^ thus anfwer them ? 

Truth. Gods mercy in hearing doth not prove an 
aBion right and according to rule. 

It pl»fed God to hearc the Ifraelites cry for Flejh^ 
and afterward for a King^ given both in anger to 

243] It pleafed God to heare Ahabs prayer, yea and 
the prayer of the Devils (Luc. 8.) although their 
perfons and prayers in themfelves abominable. 
?. If it be faid, why did Cbriji approve this example ? 
f. I anfwer, the Lord Jefus Cbriji did not approve 
the King of Ninevies compelling all to VVorlhip, but 
the men of Ninevies repentance at the preaching of 

Peace. It will be faid, what (hall Kings and Mag^ 
ijirates now doe in the plagues of fword^ famine^ 
peji Hence ? 

Trutb. Kings and Magiftrates muft be confidered 
(as formerly) inverted with no more power then the 
people betruft them with. 

But no People can betruft them with 2iny fpirituall 
power in matters of ivorjhip^ but with a Civill power 
belonging to ihtiv goods and bodies. 

2. Kings and Magijlrates muft be confidered as 
either godly or ungodly. 

If ungodly^ his own and peoples duty is Repentance^ 
and reconciling of their perfons unto God, before 
t\ic\T facrijice can be accepted. Without Repentance 
what have any to doe with the covenant or promife 
of God? Pfal. 50. 

Againe, if Godly ^ they are to humble themfelves, 
and beg mercies for themfelves and people. 

Tbe Bbudy TenaU. 419 

Secondly, upon this aivantdge & occdSm^ idxtj are 
to ftir up their people (as poflibly they maj) to 
Repentance: but not to force the confdemces of f€9ple 
to worjbip. 

If it be (aid. What muft be attended to in this OtjeS. 
example f jimfw. 

Two things are mod eminent in thb example. 

Firft, the great worke of Repentance^ which GoJ 
calls all men unto, upon the true preaching of his 

Secondly, the nature of that true repentance whether How Eif 
Legal I or Evangelicall: The people of Ninevie turned J^.*^ 
from the violence that was in their hands : And con- mwjytiht 
fident I am, if this Nation (hall turne (though butQmcd. 
with a Legall repentance) from that violent perfecu- 
ting or hunting each of other for Religion fake, (the 
grcateft violence and hunting in the wildernejje of the 
whole IVorld) even as Sodome and Gomorrah upon a 
Legall repentance^ had continued untill Cbrijls day ; 
fo confequently might England^ London^ &cc. continue 
free from a generall deJlru£lion (upon fuch a turning 
from their violence) untill the Heavens and the whole 
World be with fire confumed. 

244] Peace. The fecond Scripture is that (beech of 
the Lord Cbrijl^ Luc. 22. 36. He that hath not a 
' fword^ let him fell his coat, and buy one. 

Truth. For the clecring of this Scripture^ I muftL^. si. 
propofe and reconcile that fceming contrary com-^*^^*^^ 
mand of the Lord Jejus to Peter [Mat. 2. 6.) Put upcMt,to 
thy /word into his place, for all that take the fword^^J^ 
null pcrilh by it. %:^ 

In the former Scripture {Luc. 22.) it pleafed the 

The Blmdj Tenent. 

Lord y^fus^ fpeaking of his prcfcnt trouble, to com- 
pare his former fending forth of his Difciples without 
Icrip, &c. with that prefent condition and triall com- 
ming upon them, wnerein they (hould provide both 
fcrip and fword, &c. 

Yet now, firft, whcji they tell him of two fwords^ 
he anfwcrs. It is enough: which fliewes his former 
meaning was not literal], but figurative, forefliewing 
his prefent danger above his former. 

Secondly, in the fame cafe at the fame time {Mat. 
26.) commanding Peter to put on his fword, he gives 
a threefold Reafon thereof. 

1. (yerf. 52.) from the event of it : for all that take 
the fword, fliall perifli by it. 

2. The nccdicjncs of it: for with a word to his 
Father^ he could have i 2 legions of Angels. 

3. The councell of God to be fulfilled in the Scrip- 
ture : Thus it ought to be. 

Peace. It is muchqueflioned by fome, what Hiould 
be the meaning of Chrijl Jejus in that fpeech. All 
that take the Jhvord^ fliall pcrifli by tht/hvord. 

Truth. There is a threefold taking ot the Jword: 
^^ Firft, by murtherous crueltie^ either of private perfons, 
or fccondly, publike States or Societies, in wrath or 
revenge each againft other. 

Secondly, a juft and righteous taking of the Jkvord 
in punifliing offenders agiinft the Civill peace^ either 
more perfonall^ private and ordinary ; or more pub- 
like^ Oppreffors, Tyrants, Ships, Navies, &c. Neither 
of thefe can it be imagined that Chrijl Jefus intended 
to Peter. 

Thirdly, There is therefore a 3. taking oi the fword^ 

fbrbidiien to P(«n% thtt is, for Chr^ and the GoQtdi 
caufe; when Chrift U in danger : which made Peitr 
ftrike^ &c 

Peace. It fecmes to fbme moft contrarf to all true 
reafon, that [245] Cbrifi Jeftu, lanocencie it lidlcv 
fhould not be defended. 

Truth. The foolifhnes of Gni if wiftr then the 
wifedome oS Man. 

It is not the purpose of Gad^ that the Spiritual! 
battailes of his Son fhall be fought \xf cmmmU veafau 

It is not his pleafure that the ff^orU (hall flame on 
fire with eiviff nmbufiuni, for his Stmt &ke. It b 
direAIy contrary to the nature of Cbri0 Jefms, his 
Saints and Truths, that throats of men (whicn is the 
highcft eontrariitie to chill coitvcrj'e) Hiuuld be tome 
out tor his £ike, who inoft delighted to cunvcrfc with 
the greatcft finners. 

It is the councell of GoJ, that his fcrvants (hall 
overcome by y weapons, of a fpirituall nature, Revel. 
12. II. And that all that take the JmrJ of fteele, 
fiiatl perilh. 

Laftly, it is the Councell of GiH/,that Cbrijljefus (hall 
diortly appeare a moil glorious Judge and Revenger 
againu all his Enemies, when the Heavens and the 
Earth Ihall flee before his moft glorious prcfence. 

Peace. I Ihall propofe the laft Scripture much'^J-'T* 
infifted on by many, for carnall weapons in fpirituall Kidh* 
cafes. Revel. 17. 16. The 10 Aor»« which thou faweftbatinE 
upon the Beajl, thefe ihall hate the where, and fhall ^,J** 
make her dcfolatc and naked, and fhall eat her j/^.dUniilid. 

The Blmdj Tenertt. 

Truth. Not to controvert with fome, whether or 
no the Beaji be yet rifen and extant. 

Nor fecondly, whether either the Beaji^ or the 
Homes, or the Habere may be taken literally for any 
corporall BeaJI or Whore. 

Or thirdly, whether thefe lo Homes be punctually 
and exadtly lo Kings. 

Or fourthly, whether thofe i o Homes fignifie thofe 
many Kings, Kingdomes, and Governments, who have 
bowed down to the Popes yoake, and have commit- 
ted fornication with that great Whore the Church of 

Let this lad be admitted (which yet will cofl fome 
work to cleer againft all oppofites:) Yet, 

Firft, can the Time be now cleerly demonftrated 
to be come, &c ? 

Secondly, how will it be proved, that this hatred 
of this Whore (hall be a true, chajle, Chrijlian hatred 
againft Antichrijlian whoriJJj pradtices, &c ? 
246] Thirdly, or rather that this hating and defolj- 
ting and making naked and burning (hall arife, not by 
way of an ordinance warranted by the injlitution of 
Cbriji yefus, but by way of providence when (as it 
ufeth to be with all ^whores and their lovers) the 
Church of Rome and her great lovers (hall fall out, .. 
and by the righteous vengeance of God upon her, 
drunke with the blood of Saints or holy Ones, thefe 
mighty fornicators (hall turne their love into hatred, 
which hatred (hall make her a poore defolate naked 
Whore, torne and confumed, &c. 

Peace. You know it is a great controverfie how 
the Kings of the Earth (hall thus deale with the 

Tbe Bbmfy Tmna. 413 

JFbare in the 17 Chap, and yet 16 bewaile her in the 
18 Chapter. 

Truth. If we take it that thefe Kings of the Emrih 
(hall firft bate^ and plunder^ and ieare^ and Aurme this 
Whore» and yet afterward (hall relent and bewaile 
their cruell dealing toward her : Or eUe, that as fbme 
Kings deale fo terribly with her» yet others of tho(e 
Kines (hall bewaile her. 

If either of thefe two anfwers (hnd, or a better be 
given, yet none of them can prove it lawfull for peo- 
ple to give power to their Kings and M^igijlraies 
thus to deale with them their fubjeds[y] for their rojt- 
fcience ; nor for Magijlrates to a(rume a title more 
then the people betruft them with ; nor for one peo- 
ple out of confcience to God^ and for Cbrifi his (alee, 
thus to kill and (laughter and burne each other : 
However it may pleafe'the Righteous Judge, accord- 
ing to the famous types of Gideons and Jehofapbats 
battellSy to permit in Jujiice^ and to order in fVi/^ 
dome thefe mighty and mutual! (laughters each of 

Peace. We have now (deare Trutb) through the 
gracious hand of God clambered up to the top of 
this our tedious Difcourfe. 

Trutb. O 'tis mercy unexpre(rible that either Tbou 
or / have had fo long a breathing time, and that 
together ! 

Peace. If Englijh ground muft yet be drunk with 
Englijh bloody O where (hall Peace repofe her wearied 
bead and heavy beart ? 

Trutb. Deare Peace^ if thou finde welcome, and 
the God o( peace miraculoufly pleafe to quench. thefe 

424 . T^bt Bloudy Tenent. 

all-devouring flames, yet where (hall Truth finde 
reft from cruell perfecutions ?- 

Peace. Oh, will not the Authority of holy Scrips 
tures^ the Commands and Declarations of the Sonne 
o{ God^ therein produced by thee, together with all 
the lamentable experiences of former and [247] pre- 
fcnt flaughters prevaile with the Sons of Men (cfpe- 
cially with the Sons of Peace) to depart from the 
Jens o( Lyons ^ and mountaines of Leopards^^ and to 
put on the bowels (if not of Chrijlianitie^ yet) of 
Humanitie each to other ! 

Truth. Dt^TzPeace^Habacucks Fifties* keep their 
conftant bloody game of Perfecutions in the Worlds 
mighty Ocean \ the greater taking, plundring, fwal- 
lowing up the lelfer : O happy he whofe portion is 
the GgJ of Jacob! who hath nothing to lofe under 
the Sun^ but hath a State^ a flouje, an Inheritance, a 
Name, a Crowne, a Life, paft all the Plunderers, Rav- 
ijhers, Murtherers reach and furie ! 

Peace. But loe ! Who's here ? 
. Truth. Our Sifter Ptf//V/fr^, whofe defired company 
is as needfull as delightfull : *Tis like the Wolfe will 
• fend the fcattered Sheep in one : the common Pirate 

gathers up the loofe and fcattered Navie : the flaugh- 
ter of the Witnejfes by that bloody Beajl unite the 
Independents and Presbyterians. The God of Peace, 

I 99 \ 

Come with me from Lebanon, my that deal treacheroufly, and holdell thy 

fpoufe, with me from Lebanon : look tongue when the wicked devoureth the 

from the top of Amana» from the top of man that is more righteous than he \ and 

Shcnir and Hcrmon, from the liuns* makcll men as the AOics of the Tea, as 

dcns« from the muuntains of the leop- the creeping things, (hat have no ruler 

ards.** Stni 9f Sele^nsn, iv: 8. over them ? ILhttkkuk, i: IJ, I4. 
* ** Wherefore lookcll thou upon then 

Tibe Bkmif Tenaii. 


the God of Truth will (hordy feale this Truib. and 
confirme this Witnes^ and make it evident to the 
whole Worlds 

That the Do^ine of Perfecuiiou for caufe of 
Confcience^ is moft evidently and lamentably contrary 
to the dodkrine of Cbrift lefus the Prince of Peace. 



PAge 23. line tS.fir tbis» tm^ thit. p. 31. 1. alt, his foale. p. 31. 1. 
12. TM^ mouth, ibid. r. pcifon. p. 35. 1. i6. r. tamed oiF»orlooled 
from. p. 37. 1. S. fir to, reaJ doe. p. 38 K 2. i/r/r affirme. p. 41. L 
22. his perilous foule. p. 43. 1. 20. r. or I. uh. Anfwerer. p. 44. 1. 28. 
be clofer. p. 49. I. 1. lad. p $7. I. 22. cut. I. 24. I affirme that Juftice. 
p. 58. I. 5. the lying, p 98. 1. 6. reaJ, or doe thefe p. 1 14. 1. 29. r, the 
31 quellion. p. 119 1. 10. r. members, p. 139. 1. 9. immunitie. p. 161. 
1. 28. or Chrift. p. 214. 1. 36. Jf/f ihall. p. 22$. 1. 19. the Churches of 
God. 225. 1. 25. nor might not. 

> On page $2 the reference to R. Wal- 
lace, Antitriniiarian Biography^ i. 352, 
fliould be ii: 103, 112, and to Jac. 
Spon, HiJItin de Genive^ fliould be torn. 
I, p. 301, Geneve, 1730. The refer- 
ence to C. C. Sand, Bihiiotb. jintitriM^ 
is to the edition FreiJIaJii, 1684. 

On page 233 the reference in the margin 
to ** Chamer de Ecdcs." is to a work of 
Daniel Chamier, the French Protellant 
Polemic. The only work of his I have 
Deen able to confult Is hi» principal one, 
VMfirattUt Cath/ifttt (icncv;c, 1626. 

Tom. 3, lib. 15, cap. 8-17, b De con- 
llitutionibus Ecdefix. But I cannot 
verify the allufion of the text. The 
reference to '• Park. part, polit." ia to De 
Poiiieia EcciefiaJlUa Cbrifli et Hiirsrebies 
•ppofita of Robert Parker. It is often 
quoted by Mather in the "Anfwer of 
the Elders, &c.,*' and by Cotton, who 
acknowledges that he firll received light 
from him as to the true (IruAure of a 
Church. IFayfifCtng. Cburebes CUtrti. 
p. 14. 









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